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Matthew Henry: Concise Commentary on the Whole Bible - 1706
We are now come to the Passion-Week, the week in which Christ died, and the great occurrences of that week. I. Christ's riding in triumph into Jerusalem, ver. 1-11. II. His cursing the barren fig-tree, ver. 12-14. III. His driving those out of the temple that turned it into an exchange, ver. 15-19. IV. His discourse with his disciples concerning the power of faith and the efficacy of prayer, on occasion of the withering of the fig-tree he cursed, ver. 20-26. V. His reply to those who questioned his authority, ver. 27-33.
Adam Clarke: Commentary on the Bible - 1831
Christ rides triumphantly into Jerusalem, Mar 11:1-11. The barren fig tree cursed, Mar 11:12-14. He cleanses the temple, Mar 11:15-17. The scribes and chief priests are enraged, Mar 11:18. Reflections on the withered fig tree, Mar 11:19-23. Directions concerning prayer and forgiveness, Mar 11:24-26. The chief priests, etc., question him by what authority he did his works, Mar 11:27, Mar 11:28. He answers, and confounds them, Mar 11:29-33.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mar 11:1, Christ rides with triumph into Jerusalem; Mar 11:12, curses the fruitless fig-tree; Mar 11:15, purges the temple; Mar 11:20, exhorts his disciples to stedfastness of faith, and to forgive their enemies; Mar 11:27, and defends the lawfulness of his actions by the witness of John, who was a man sent of God.
11:111:1: Եւ յորժամ մե՛րձ եղեն յԵրուսաղէմ ՚ի Բեթփագէ եւ ՚ի Բեթանիա մօ՛տ ՚ի լեառն Ձիթենեաց, առաքէ երկուս յաշակերտաց անտի[792], [792] Ոմանք. Առաքեաց երկուս յա՛՛։
1 Երբ մօտեցան Երուսաղէմին, Բեթփագէին եւ Բեթանիային, Ձիթենեաց լերան մօտ, նա ուղարկեց աշակերտներից երկուսին եւ նրանց ասաց
11 Երբ Երուսաղէմի մօտեցան, Բեթփագէ ու Բեթանիա դէպի Ձիթենեաց լեռը, Յիսուս իր աշակերտներէն երկուքը ղրկեց, ըսելով.
Եւ յորժամ մերձ եղեն յԵրուսաղէմ, ի Բեթփագէ եւ ի Բեթանիա, մօտ ի լեառն Ձիթենեաց, առաքէ երկուս յաշակերտաց անտի:

11:1: Եւ յորժամ մե՛րձ եղեն յԵրուսաղէմ ՚ի Բեթփագէ եւ ՚ի Բեթանիա մօ՛տ ՚ի լեառն Ձիթենեաց, առաքէ երկուս յաշակերտաց անտի[792],
[792] Ոմանք. Առաքեաց երկուս յա՛՛։
1 Երբ մօտեցան Երուսաղէմին, Բեթփագէին եւ Բեթանիային, Ձիթենեաց լերան մօտ, նա ուղարկեց աշակերտներից երկուսին եւ նրանց ասաց
11 Երբ Երուսաղէմի մօտեցան, Բեթփագէ ու Բեթանիա դէպի Ձիթենեաց լեռը, Յիսուս իր աշակերտներէն երկուքը ղրկեց, ըսելով.
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11:11: Когда приблизились к Иерусалиму, к Виффагии и Вифании, к горе Елеонской, [Иисус] посылает двух из учеников Своих
11:1  καὶ ὅτε ἐγγίζουσιν εἰς ἱεροσόλυμα εἰς βηθφαγὴ καὶ βηθανίαν πρὸς τὸ ὄρος τῶν ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ
11:1. Καὶ (And) ὅτε (which-also) ἐγγίζουσιν (they-neareth-to) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) εἰς (into) Βηθφαγὴ (to-a-Bethfage) καὶ (and) Βηθανίαν (to-a-Bethania*"πρὸς (toward) τὸ (to-the-one) Ὄρος (to-a-jut) τῶν (of-the-ones) Ἐλαιῶν, (of-olivings-unto,"ἀποστέλλει (it-setteth-off) δύο (to-two) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it,"
11:1. et cum adpropinquarent Hierosolymae et Bethaniae ad montem Olivarum mittit duos ex discipulis suisAnd when they were drawing near to Jerusalem and to Bethania, at the mount of Olives, he sendeth two of his disciples,
1. And when they draw nigh unto Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth two of his disciples,
11:1. And as they were approaching Jerusalem and Bethania, toward the mount of Olives, he sent two of his disciples,
11:1. And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,
And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples:

1: Когда приблизились к Иерусалиму, к Виффагии и Вифании, к горе Елеонской, [Иисус] посылает двух из учеников Своих
11:1  καὶ ὅτε ἐγγίζουσιν εἰς ἱεροσόλυμα εἰς βηθφαγὴ καὶ βηθανίαν πρὸς τὸ ὄρος τῶν ἐλαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ
11:1. et cum adpropinquarent Hierosolymae et Bethaniae ad montem Olivarum mittit duos ex discipulis suis
And when they were drawing near to Jerusalem and to Bethania, at the mount of Olives, he sendeth two of his disciples,
11:1. And as they were approaching Jerusalem and Bethania, toward the mount of Olives, he sent two of his disciples,
11:1. And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-11: О входе Господнем в Иерусалим - см. Мф XXI, 1-11. Ев. Марк прибавляет (в 1-м ст. ) к имени Виффагия еще имя Вифании. Может быть он сделал это прибавление для того, чтобы почти неизвестное имя Виффагия (этого слова и нет у Тишендорфа, 8-е изд. ) разъяснить более известным именем Вифании. Это последнее селение (ныне Эль-Азарие) было расположено по юго-восточному склону Масличной горы. Дорога в Иерусалим из Вифании вела, как и теперь, сначала в юго-западном, а потом в северо-западном направлении, между Масличной горою и горою соблазна. - И тотчас пошлет его сюда. По более достоверному чтению: тотчас его посылает опять сюда. Из этого "опять" естественно выводить заключение, что молодой осел был животным, принадлежащим хозяину того дома, в котором Христос в настоящем случае находился. Он только на время был отдан какому-то соседу. - Привязанного у ворот, на перекрестке. Точнее: "у ворот, близ самой дороги, которая шла мимо дома" (epi тоu amfodou). - И привели осла. По Ев. Марка как будто выходит, что Господь совершил вход в Иерусалим только на молодом осле: об ослице, о которой говорит ев. Матфей, Марк не упоминает. Этим, однако, он не говорит, чтобы ее при шествии Христа не было. Он дает понять, что Господь ехал именно на молодом осле - ослица же могла идти около. При этом ев. Марк замечает, что на этого молодого осла еще никто не садился (объясн. см. у Мф ССI, 4-5). Ветви с дерев - точнее: "подстилки, сделанные из зелени, которая росла на поле" (stibadaV - k. ek t. agrwn). Масличная гора в то время, как и теперь, была возделываема земледельцами, и на ней было немало растительности всякого рода. - Благословенно грядущее (во имя Господа - в лучших списках не имеется) царство отца нашего Давида! Осанна в вышних! Это значит, что народ признавал Христа законным потомком Давидовым, в котором и с которым должно наступить всеми ожидаемое обетованное царство. Читатели Евангелия Марка до сих пор несколько раз читали о "Царстве Божием" (I, 14; IV, 11; IX, 1: и др. места), которое должно скоро наступить (I, 15). Если же теперь народ называет приближающееся царство "Давидовым", то этим он хочет сказать, что Бог поставил царем этого Божия Царства Иисуса, Которого слепой назвал сыном Давидовым (X, 47), и что открытия этого царства нужно ожидать в ближайшем будущем. - Осмотрев все... Христос, по Ев. Марка, в день входа, за поздним временем, не приступал к учению, а только внимательно осмотрел все, что делалось в храме. Очевидно, по представлению Марка, что чего-либо особенно важного в этот день не было сделано Христом, хотя ев. Матфей запомнил некоторые чудеса, совершенные в тот раз Христом (XXI, 14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. 3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. 4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. 5 And certain of them that stood there said unto them, What do ye, loosing the colt? 6 And they said unto them even as Jesus had commanded: and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. 8 And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. 9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: 10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. 11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.

We have here the story of the public entry Christ made into Jerusalem, four or five days before his death. And he came into town thus remarkably, 1. To show that he was not afraid of the power and malice of his enemies in Jerusalem. He did not steal into the city incognito, as one that durst not show his face; no, they needed not send spies to search for him, he comes in with observation. This would be an encouragement to his disciples that were timorous, and cowed at the thought of their enemies' power and rage; let them see how bravely their Master sets them all at defiance. 2. To show that he was not cast down or disquieted at the thoughts of his approaching sufferings. He came, not only publicly, but cheerfully, and with acclamations of joy. Though he was now but taking the field, and girding on the harness, yet, being fully assured of a complete victory, he thus triumphs as though he had put it off.

I. The outside of this triumph was very mean; he rode upon an ass's colt, which being an ass, looked contemptible, and made no figure; and, being but a colt, whereon never man sat, we may suppose, was rough and untrimmed, and not only so, but rude and ungovernable, and would disturb and disgrace the solemnity. This colt was borrowed too. Christ went upon the water in a borrowed boat, ate the passover in a borrowed chamber, was buried in a borrowed sepulchre, and here rode on a borrowed ass. Let not Christians scorn to be beholden one to another, and, when need is, to go a borrowing, for our Master did not. He had no rich trappings; they threw their clothes upon the colt, and so he sat upon him, v. 7. The persons that attended, were mean people; and all the show they could make, was, by spreading their garments in the way (v. 8), as they used to do at the feast of tabernacles. All these were marks of his humiliation; even when he would be taken notice of, he would be taken notice of for his meanness; and they are instructions to us, not to mind high things, but to condescend to them of low estate. How ill doth it become Christians to take state, when Christ was so far from affecting it!

II. The inside of this triumph was very great; not only as it was the fulfilling of the scripture (which is not taken notice of here, as it as in Matthew), but as there were several rays of Christ's glory shining forth in the midst of all this meanness. 1. Christ showed his knowledge of things distant, and his power over the wills of men, when he sent his disciples for the colt, v. 1-3. By this it appears that he can do every thing, and no thought can be withholden from him. 2. He showed his dominion over the creatures in riding on a colt that was never backed. The subjection of the inferior part of the creation to man is spoken of with application to Christ (Ps. viii. 5, 6, compared with Heb. ii. 8); for to him it is owing, and to his mediation, that we have any remaining benefit by the grant God made to man, of a sovereignty in this lower world, Gen. i. 28. And perhaps Christ, in riding the ass's colt, would give a shadow of his power over the spirit of man, who is born as the wild ass's colt, Job xi. 12. 3. The colt was brought from a place where two ways met (v. 4), as if Christ would show that he came to direct those into the right way, who had two ways before them, and were in danger of taking the wrong. 4. Christ received the joyful hosannas of the people; that is, both the welcome they gave him and their good wishes to the prosperity of his kingdom, v. 9. It was God that put it into the hearts of these people to cry Hosanna, who were not by art and management brought to it, as those were who afterward cried, Crucify, crucify. Christ reckons himself honoured by the faith and praises of the multitude, and it is God that brings people to do him this honour beyond their own intentions.

(1.) They welcomed his person (v. 9); Blessed is he that cometh, the ho erchomenos, he that should come, so often promised, so long expected; he comes in the name of the Lord, as God's Ambassador to the world; Blessed be he: let him have our applauses, and best affections; he is a blessed Saviour, and brings blessings to us, and blessed be he that sent him. Let him be blessed in the name of the Lord, and let all nations and ages call him Blessed, and think and speak highly and honourably of him.

(2.) They wished well to his intent, v. 10. They believed that, mean a figure as he made, he had a kingdom, which should shortly be set up in the world, that it was the kingdom of their father David (that father of his country), the kingdom promised to him and his seed for ever; a kingdom that came in the name of the Lord, supported by a divine authority. Blessed be this kingdom; let it take place, let it get ground, let it come in the power of it, and let all opposing rule, principality, and power, be put down; let it go on conquering, and to conquer. Hosanna to this kingdom; prosperity be to it; all happiness attend it. The proper signification of hosanna is that which we find, Rev. vii. 10. Salvation to our God, that sitteth on the throne, and to the Lamb; success to religion, both natural and revealed, Hosanna in the highest. Praises be to our God, who is in the highest heavens over all, God blessed for ever; or, Let him be praised by his angels, that are in the highest heavens, let our hosannas be an echo to theirs.

Christ, thus attended, thus applauded, came into the city, and went directly to the temple. Here was no banquet of wine prepared for his entertainment, nor the least refreshment; but he immediately applied himself to his work, for that was his meat and drink. He went to the temple, that the scripture might be fulfilled; "The Lord whom ye seek, shall suddenly come to his temple, without sending any immediate notice before him; he shall surprise you with a day of visitation, for he shall be like a refiner's fire, and like fuller's soap," Mal. iii. 1-3. He came to the temple, and took a view of the present state of it, v. 11. He looked round about upon all things, but as yet said nothing. He saw many disorders there, but kept silence, Ps. l. 21. Though he intended to suppress them, he would not go about the doing of it all on a sudden, lest he should seem to have done it rashly; he let things be as they were for this night, intending the next morning to apply himself to the necessary reformation, and to take the day before him. We may be confident that God sees all the wickedness that is in the world, though he do not presently reckon for it, nor cast it out. Christ, having make his remarks upon what he saw in the temple, retired in the evening to a friend's house at Bethany, because there he would be more out of the noise of the town, and out of the way of being suspected, a designing to head a faction.
Adam Clarke: Commentary on the Bible - 1831
11:1: He sendeth - two of his disciples - This was done but a few days before the passover. See our Lord's entry into Jerusalem illustrated, on Matthew 21:1-17 (note).
Albert Barnes: Notes on the Bible - 1834
11:1: See this passage illustrated in the notes at Mat. 21:1-16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: when: Mat 21:1-11; Luk 19:29-40; Joh 12:14-19
at the: Mar 13:3; Sa2 15:30; Zac 14:4; Mat 24:3, Mat 26:30; Joh 8:1; Act 1:12
he: Mar 6:7, Mar 14:13
Geneva 1599
11:1 And (1) when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,
(1) A graphic image of the spiritual kingdom of Christ on earth.
John Gill
11:1 And when they came nigh to Jerusalem,.... The Syriac and Ethiopic versions read, "when he came nigh"; that is, Jesus; though not without his disciples, nor the multitude:
unto Bethphage and Bethany; two places so called, near Jerusalem: Bethphage began where Bethany ended, and reached to the city itself. The Vulgate Latin only makes mention of Bethany; See Gill on Mt 21:1.
At the Mount of Olives; near which, the above places were:
he sendeth forth two of his disciples; perhaps Peter and John.
John Wesley
11:1 To Bethphage and Bethany, at the mount of Olives - The limits of Bethany reached to the mount of Olives, and joined to those of Bethphage. Bethphage was part of the suburbs of Jerusalem, and reached from the mount of Olives to the walls of the city. Our Lord was now come to the place where the boundaries of Bethany and Bethphage met. Mt 21:1; Lk 19:29; Jn 12:12.
11:211:2: եւ ասէ ցնոսա. Երթա՛յք դուք ՚ի գեղդ՝ որ ընդդէ՛մ ձեր կայ. եւ նոյն ժամայն իբրեւ մտանէք ՚ի նա, գտանիցէք յաւանակ մի կապեալ, յորոյ վերայ ո՛չ ոք ՚ի մարդկանէ նստաւ, լուծէ՛ք զնա՝ եւ ածէ՛ք[793]։ [793] Ոմանք. ՚Ի գեղդ որ... իբրեւ մտանիցէք ՚ի նա, գտանէք յաւա՛՛։
2 «Դուք գնացէ՛ք այդ գիւղը, որ ձեր դիմացն է. եւ հէնց որ այնտեղ մտնէք, կը գտնէք մի կապուած աւանակ, որի վրայ ոչ մի մարդ արարած չի նստել. արձակեցէ՛ք այն եւ բերէ՛ք
2 «Գացէք այդ ձեր դիմացի գիւղը, անոր մէջ մտնելնուդ պէս՝ պիտի գտնէք կապուած աւանակ մը, որուն վրայ մարդ մը նստած չէ. արձակեցէք զանիկա ու բերէք։
եւ ասէ ցնոսա. Երթայք դուք ի գեղդ որ ընդդէմ ձեր կայ. եւ նոյնժամայն իբրեւ մտանէք ի նա, գտանիցէք յաւանակ մի կապեալ, յորոյ վերայ ոչ ոք ի մարդկանէ նստաւ. լուծէք զնա եւ ածէք:

11:2: եւ ասէ ցնոսա. Երթա՛յք դուք ՚ի գեղդ՝ որ ընդդէ՛մ ձեր կայ. եւ նոյն ժամայն իբրեւ մտանէք ՚ի նա, գտանիցէք յաւանակ մի կապեալ, յորոյ վերայ ո՛չ ոք ՚ի մարդկանէ նստաւ, լուծէ՛ք զնա՝ եւ ածէ՛ք[793]։
[793] Ոմանք. ՚Ի գեղդ որ... իբրեւ մտանիցէք ՚ի նա, գտանէք յաւա՛՛։
2 «Դուք գնացէ՛ք այդ գիւղը, որ ձեր դիմացն է. եւ հէնց որ այնտեղ մտնէք, կը գտնէք մի կապուած աւանակ, որի վրայ ոչ մի մարդ արարած չի նստել. արձակեցէ՛ք այն եւ բերէ՛ք
2 «Գացէք այդ ձեր դիմացի գիւղը, անոր մէջ մտնելնուդ պէս՝ պիտի գտնէք կապուած աւանակ մը, որուն վրայ մարդ մը նստած չէ. արձակեցէք զանիկա ու բերէք։
zohrab-1805▾ eastern-1994▾ western am▾
11:22: и говорит им: пойдите в селение, которое прямо перед вами; входя в него, тотчас найдете привязанного молодого осла, на которого никто из людей не садился; отвязав его, приведите.
11:2  καὶ λέγει αὐτοῖς, ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφ᾽ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν· λύσατε αὐτὸν καὶ φέρετε.
11:2. καὶ (and) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ὑπάγετε (Ye-should-lead-under) εἰς (into) τὴν (to-the-one) κώμην (to-a-village) τὴν (to-the-one) κατέναντι (down-in-ever-a-one) ὑμῶν, (of-ye,"καὶ (and) εὐθὺς (straight) εἰσπορευόμενοι ( traversing-into-of ) εἰς (into) αὐτὴν (to-it) εὑρήσετε (ye-shall-find) πῶλον (to-a-colt) δεδεμένον (to-having-had-come-to-be-binded,"ἐφ' (upon) ὃν (to-which) οὐδεὶς (not-moreover-one) οὔπω (not-unto-whither) ἀνθρώπων (of-mankinds) ἐκάθισεν: (it-sat-down-to) λύσατε (Ye-should-have-loosed) αὐτὸν (to-it) καὶ (and) φέρετε. (ye-should-bear)
11:2. et ait illis ite in castellum quod est contra vos et statim introeuntes illuc invenietis pullum ligatum super quem nemo adhuc hominum sedit solvite illum et adduciteAnd saith to them: Go into the village that is over against you, and immediately at your coming in thither, you shall find a colt tied, upon which no man yet hath sat. Loose him and bring him.
2. and saith unto them, Go your way into the village that is over against you: and straightway as ye enter into it, ye shall find a colt tied, whereon no man ever yet sat; loose him, and bring him.
11:2. and he said to them: “Go into the village that is opposite you, and immediately upon entering there, you will find a colt tied, on which no man has yet sat. Release him and bring him.
11:2. And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring [him].
And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring:

2: и говорит им: пойдите в селение, которое прямо перед вами; входя в него, тотчас найдете привязанного молодого осла, на которого никто из людей не садился; отвязав его, приведите.
11:2  καὶ λέγει αὐτοῖς, ὑπάγετε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθὺς εἰσπορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον ἐφ᾽ ὃν οὐδεὶς οὔπω ἀνθρώπων ἐκάθισεν· λύσατε αὐτὸν καὶ φέρετε.
11:2. et ait illis ite in castellum quod est contra vos et statim introeuntes illuc invenietis pullum ligatum super quem nemo adhuc hominum sedit solvite illum et adducite
And saith to them: Go into the village that is over against you, and immediately at your coming in thither, you shall find a colt tied, upon which no man yet hath sat. Loose him and bring him.
11:2. and he said to them: “Go into the village that is opposite you, and immediately upon entering there, you will find a colt tied, on which no man has yet sat. Release him and bring him.
11:2. And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring [him].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:2: Whereon never man sat - No animal was allowed to be employed in sacred uses, even among the heathen, that had previously been used for any domestic or agricultural purpose; and those which had never been yoked were considered as sacred. See several proofs of this in the note on Num 19:2 (note), and add this from Ovid: -
Bos tibi, Phoebus ait, solis occurret in arvis,
Nullum passa jugum curvique immunis aratri
Met. lib. iii. v. 10
The Delphic oracles this answer give: -
Behold among the fields a lonely cow,
Unworn with yokes, unbroken to the plough.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: Mat 21:2, Mat 21:3; Luk 19:30, Luk 19:31
John Gill
11:2 And saith unto them, go your way into the village,.... Either of Bethany or of Nob. The Ethiopic version renders it "the city", and so reads a copy of Stephens's: some have thought the city of Jerusalem is intended, but without any reason; See Gill on Mt 21:9;
over against you. The Syriac and Persic versions read, "over against us": the sense is the same; for Christ and his disciples were together: this suits with either of the above mentioned places:
and as soon as ye be entered into it; are come to the town's end, and to one of the first houses in it,
ye shall find a colt tied: Matthew says, "an ass tied, and a colt with her", Mt 21:2; both no doubt true:
whereon never man sat; which had never been backed and broke, and which makes it the more wonderful, that Christ should choose to ride upon it, and that that should quietly carry him:
loose him, and bring him; that is, away to me.
11:311:3: Եւ եթէ ոք ասասցէ զձեզ՝ թէ զի՞ լուծանէք զյաւանակդ, ասասջիք՝ թէ Տեա՛ռն իւրում պիտոյ է. եւ վաղվաղակի՛ առաքեսցէ զնա այսր[794]։ [794] Բազումք ՚ի հնագոյն եւ յընտրելագոյն օրինակաց ունին համաձայն մերումս. Ասասցէ զձեզ՝ թէ զի՞. եւ սակաւք միայն դնեն՝ ասիցէ ձեզ. կամ՝ ցձեզ եթէ։
3 Եւ եթէ մէկը ձեզ ասի. «Այդ աւանակը ինչո՞ւ էք արձակում», կ’ասէք. «Տիրոջը պէտք է». եւ նա իսկոյն դրան այստեղ կ’ուղարկի»
3 Եթէ մէկը ըսէ ձեզի թէ ‘Այդ ի՞նչ կ’ընէք’, ըսէք ‘Տէրոջը պէտք է. եւ շուտ մը հոս պիտի ղրկէ զանիկա’»։
Եւ եթէ ոք ասասցէ զձեզ եթէ` Զի՞ լուծանէք զյաւանակդ, ասասջիք եթէ` Տեառն իւրում պիտոյ է. եւ վաղվաղակի առաքեսցէ զնա այսր:

11:3: Եւ եթէ ոք ասասցէ զձեզ՝ թէ զի՞ լուծանէք զյաւանակդ, ասասջիք՝ թէ Տեա՛ռն իւրում պիտոյ է. եւ վաղվաղակի՛ առաքեսցէ զնա այսր[794]։
[794] Բազումք ՚ի հնագոյն եւ յընտրելագոյն օրինակաց ունին համաձայն մերումս. Ասասցէ զձեզ՝ թէ զի՞. եւ սակաւք միայն դնեն՝ ասիցէ ձեզ. կամ՝ ցձեզ եթէ։
3 Եւ եթէ մէկը ձեզ ասի. «Այդ աւանակը ինչո՞ւ էք արձակում», կ’ասէք. «Տիրոջը պէտք է». եւ նա իսկոյն դրան այստեղ կ’ուղարկի»
3 Եթէ մէկը ըսէ ձեզի թէ ‘Այդ ի՞նչ կ’ընէք’, ըսէք ‘Տէրոջը պէտք է. եւ շուտ մը հոս պիտի ղրկէ զանիկա’»։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: И если кто скажет вам: что вы это делаете? --отвечайте, что он надобен Господу; и тотчас пошлет его сюда.
11:3  καὶ ἐάν τις ὑμῖν εἴπῃ, τί ποιεῖτε τοῦτο; εἴπατε, ὁ κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε.
11:3. καὶ (And) ἐάν (if-ever) τις (a-one) ὑμῖν (unto-ye) εἴπῃ (it-might-have-had-said,"Τί (To-what-one) ποιεῖτε (ye-do-unto) τοῦτο; (to-the-one-this?"εἴπατε (Ye-should-have-had-said,"Ὁ (The-one) κύριος (Authority-belonged) αὐτοῦ (of-it) χρείαν (to-an-affording-of) ἔχει: (it-holdeth) καὶ (and) εὐθὺς (straight) αὐτὸν (to-it) ἀποστέλλει (it-setteth-off) πάλιν (unto-furthered) ὧδε. (unto-which-moreover)
11:3. et si quis vobis dixerit quid facitis dicite quia Domino necessarius est et continuo illum dimittet hucAnd if any man shall say to you: What are you doing? Say ye that the Lord hath need of him. And immediately he will let him come hither.
3. And if any one say unto you, Why do ye this? say ye, The Lord hath need of him; and straightway he will send him back hither.
11:3. And if anyone will say to you: ‘What are you doing?’ Say that the Lord has need of him. And he will immediately send him here.”
11:3. And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.
And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither:

3: И если кто скажет вам: что вы это делаете? --отвечайте, что он надобен Господу; и тотчас пошлет его сюда.
11:3  καὶ ἐάν τις ὑμῖν εἴπῃ, τί ποιεῖτε τοῦτο; εἴπατε, ὁ κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε.
11:3. et si quis vobis dixerit quid facitis dicite quia Domino necessarius est et continuo illum dimittet huc
And if any man shall say to you: What are you doing? Say ye that the Lord hath need of him. And immediately he will let him come hither.
11:3. And if anyone will say to you: ‘What are you doing?’ Say that the Lord has need of him. And he will immediately send him here.”
11:3. And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:3: And straightway he will send him hither - From the text, I think it is exceedingly plain, that our Lord did not beg, but borrow, the colt; therefore the latter clause of this verse should be understood as the promise of returning him. Is not the proper translation the following? And if any one say to you, Why do ye this? Say, the Lord hath need of him, and will speedily send him back hither - και ευθεως αυτον αποστελλει ὡδε. Some eminent critics take the same view of the passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: that: Psa 24:1; Act 10:36, Act 17:25; Co2 8:9; Heb 2:7-9
and straightway: Mar 14:15; Ch1 29:12-18; Psa 110:3; Act 1:24
John Gill
11:3 And if any man say unto you,.... As very likely they would, and it would be strange if they should not say something to them, especially the owners of it:
why do ye this? Why do ye untie the ass, and attempt to carry it away, when it is none of your own, and it belongs to another man?
Say ye that the Lord hath need of him; our Lord and yours, the Lord of heaven and earth, and all things in it; it looks as if this title, "the Lord", was what Jesus was well known by; see Jn 11:28; unless it can be thought, that the owners of the colt were such, that believed in Christ, as is not improbable; and so would at once understand by the language who it was for, and let it go:
and straightway he will send him, hither; as soon as ever he hears that the Lord, by whom he would presently understand Jesus, wanted him for his present purpose; he will send him with all readiness and cheerfulness, without the least hesitation, or making any dispute about it.
11:411:4: Չոգան՝ եւ գտին զյաւանակն կապեալ առ դուրս արտաքոյ ՚ի փողոցի անդ, եւ լուծի՛ն զնա[795]։ [795] Ոմանք. ՚Ի փողոցի անդր։
4 Գնացին եւ գտան աւանակը՝ կապուած դռան մօտ, դրսում, փողոցի մէջ, եւ այն արձակեցին
4 Գացին եւ գտան աւանակը՝ դուրսը փողոցին մէջ՝ դրանը քով կապուած ու արձակեցին զանիկա։
Չոգան եւ գտին զյաւանակն կապեալ առ դուրս արտաքոյ ի փողոցի անդ, եւ լուծին զնա:

11:4: Չոգան՝ եւ գտին զյաւանակն կապեալ առ դուրս արտաքոյ ՚ի փողոցի անդ, եւ լուծի՛ն զնա[795]։
[795] Ոմանք. ՚Ի փողոցի անդր։
4 Գնացին եւ գտան աւանակը՝ կապուած դռան մօտ, դրսում, փողոցի մէջ, եւ այն արձակեցին
4 Գացին եւ գտան աւանակը՝ դուրսը փողոցին մէջ՝ դրանը քով կապուած ու արձակեցին զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
11:44: Они пошли, и нашли молодого осла, привязанного у ворот на улице, и отвязали его.
11:4  καὶ ἀπῆλθον καὶ εὖρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν.
11:4. καὶ (And) ἀπῆλθον (they-had-came-off) καὶ (and) εὗρον (they-had-found) πῶλον (to-a-colt) δεδεμένον (to-having-had-come-to-be-binded) πρὸς (toward) θύραν (to-a-portal) ἔξω (out-unto-which) ἐπὶ (upon) τοῦ (of-the-one) ἀμφόδου, (of-wayed-around,"καὶ (and) λύουσιν (they-looseth) αὐτόν. (to-it)
11:4. et abeuntes invenerunt pullum ligatum ante ianuam foris in bivio et solvunt eumAnd going their way, they found the colt tied before the gate without, in the meeting of two ways. And they loose him.
4. And they went away, and found a colt tied at the door without in the open street; and they loose him.
11:4. And going out, they found the colt tied before the outer gate, at the meeting of two ways. And they untied him.
11:4. And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.
And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him:

4: Они пошли, и нашли молодого осла, привязанного у ворот на улице, и отвязали его.
11:4  καὶ ἀπῆλθον καὶ εὖρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ ἀμφόδου, καὶ λύουσιν αὐτόν.
11:4. et abeuntes invenerunt pullum ligatum ante ianuam foris in bivio et solvunt eum
And going their way, they found the colt tied before the gate without, in the meeting of two ways. And they loose him.
11:4. And going out, they found the colt tied before the outer gate, at the meeting of two ways. And they untied him.
11:4. And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:4
Two ways met - A crossroads. A public place, probably near the center of the village.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: and found: Mat 21:6, Mat 21:7, Mat 26:19; Luk 19:32-34; Joh 2:5; Heb 11:8
John Gill
11:4 And they went their way,.... The two disciples went to the village, where Christ sent them, without objecting any difficulties that might present, in the execution of these orders:
and found the colt tied by the door without; in the street, fastened to the door of the owner's house, at the town's end:
in a place where two ways met; to go into and out of the village; at the corner house, where two ways met; so that the place was very public, and such an affair could not be transacted, without being seen:
and they loose him; as soon as ever they came to the place, they immediately began to untie the colt, and were going away with him.
11:511:5: Եւ ոմանք յորոց ա՛նդն կային, ասեն ցնոսա. Զի՞ գործէք, զի՞ լուծանէք զյաւանակդ[796]։ [796] Ոմանք. Յորոց անդ կային։
5 Եւ այնտեղ կանգնածներից ոմանք ասացին նրանց. «Ի՞նչ էք անում, ինչո՞ւ էք այդ աւանակն արձակում»
5 Եւ հոն կայնողներէն ոմանք ըսին անոնց. «Ինչո՞ւ կ’արձակէք այդ աւանակը»։
Եւ ոմանք յորոց անդն կային` ասեն ցնոսա. Զի՞ գործէք զի լուծանէք զյաւանակդ:

11:5: Եւ ոմանք յորոց ա՛նդն կային, ասեն ցնոսա. Զի՞ գործէք, զի՞ լուծանէք զյաւանակդ[796]։
[796] Ոմանք. Յորոց անդ կային։
5 Եւ այնտեղ կանգնածներից ոմանք ասացին նրանց. «Ի՞նչ էք անում, ինչո՞ւ էք այդ աւանակն արձակում»
5 Եւ հոն կայնողներէն ոմանք ըսին անոնց. «Ինչո՞ւ կ’արձակէք այդ աւանակը»։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: И некоторые из стоявших там говорили им: что делаете? [зачем] отвязываете осленка?
11:5  καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς, τί ποιεῖτε λύοντες τὸν πῶλον;
11:5. καί (And) τινες (ones) τῶν (of-the-ones) ἐκεῖ (thither) ἑστηκότων ( of-having-had-come-to-stand ) ἔλεγον (they-were-forthing) αὐτοῖς (unto-them,"Τί (To-what-one) ποιεῖτε (ye-do-unto) λύοντες ( loosing ) τὸν (to-the-one) πῶλον; (to-a-colt?"
11:5. et quidam de illic stantibus dicebant illis quid facitis solventes pullumAnd some of them that stood there said to them: What do you loosing the colt?
5. And certain of them that stood there said unto them, What do ye, loosing the colt?
11:5. And some of those who were standing there said to them, “What are you doing by releasing the colt?”
11:5. And certain of them that stood there said unto them, What do ye, loosing the colt?
And certain of them that stood there said unto them, What do ye, loosing the colt:

5: И некоторые из стоявших там говорили им: что делаете? [зачем] отвязываете осленка?
11:5  καί τινες τῶν ἐκεῖ ἑστηκότων ἔλεγον αὐτοῖς, τί ποιεῖτε λύοντες τὸν πῶλον;
11:5. et quidam de illic stantibus dicebant illis quid facitis solventes pullum
And some of them that stood there said to them: What do you loosing the colt?
11:5. And some of those who were standing there said to them, “What are you doing by releasing the colt?”
11:5. And certain of them that stood there said unto them, What do ye, loosing the colt?
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Albert Barnes: Notes on the Bible - 1834
11:5
What do ye, loosing the colt? - Or, why do ye do this? What authority have you for doing it?
See this passage illustrated in the notes at Mat. 21:1-16.
John Gill
11:5 And certain of them that stood there,.... The Ethiopic version reads, who walked there; who were either standing hard by, or walking about the place, being inhabitants of it; and either the owners of the colt, or their servants, or both:
said unto them, what do ye loosing the colt? What do ye mean by it? do you intend to take the colt away? what business have you with it? what right have you to do so? and what is your end in it?
11:611:6: Եւ նոքա՝ ասեն ցնոսա որպէս ասացն Յիսուս. եւ թո՛յլ ետուն նոցա։
6 Եւ նրանք նրանց ասացին, ինչպէս Յիսուս ասել էր. ու նրանց թոյլ տուին
6 Անոնք ըսին անոնց ինչպէս Յիսուս պատուիրեր էր ու իրենց թող տուին։
Եւ նոքա ասեն ցնոսա որպէս ասացն Յիսուս. եւ թոյլ ետուն նոցա:

11:6: Եւ նոքա՝ ասեն ցնոսա որպէս ասացն Յիսուս. եւ թո՛յլ ետուն նոցա։
6 Եւ նրանք նրանց ասացին, ինչպէս Յիսուս ասել էր. ու նրանց թոյլ տուին
6 Անոնք ըսին անոնց ինչպէս Յիսուս պատուիրեր էր ու իրենց թող տուին։
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11:66: Они отвечали им, как повелел Иисус; и те отпустили их.
11:6  οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ ἰησοῦς· καὶ ἀφῆκαν αὐτούς.
11:6. οἱ (The-ones) δὲ (moreover) εἶπαν (they-said) αὐτοῖς (unto-them) καθὼς (down-as) εἶπεν (it-had-said,"ὁ (the-one) Ἰησοῦς: (an-Iesous,"καὶ (and) ἀφῆκαν (they-sent-off) αὐτούς. (to-them)
11:6. qui dixerunt eis sicut praeceperat illis Iesus et dimiserunt eisWho said to them as Jesus had commanded them. And they let him go with them.
6. And they said unto them even as Jesus had said: and they let them go.
11:6. And they spoke to them just as Jesus had instructed them. And they permitted them.
11:6. And they said unto them even as Jesus had commanded: and they let them go.
And they said unto them even as Jesus had commanded: and they let them go:

6: Они отвечали им, как повелел Иисус; и те отпустили их.
11:6  οἱ δὲ εἶπαν αὐτοῖς καθὼς εἶπεν ὁ ἰησοῦς· καὶ ἀφῆκαν αὐτούς.
11:6. qui dixerunt eis sicut praeceperat illis Iesus et dimiserunt eis
Who said to them as Jesus had commanded them. And they let him go with them.
11:6. And they spoke to them just as Jesus had instructed them. And they permitted them.
11:6. And they said unto them even as Jesus had commanded: and they let them go.
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Adam Clarke: Commentary on the Bible - 1831
11:6: And they let them go - Having a full assurance that the beast should be safely and speedily restored.
John Gill
11:6 And they said unto them,.... The very express words,
even as Jesus had commanded: not that these were the words they said, but "the Lord hath need of him": upon which they said no more, were satisfied and contented, that they should untie the colt, and take it with them:
and they let them go; and the colt with them, very freely; See Gill on Mt 21:6.
11:711:7: Ածե՛ն զյաւանակն առ Յիսուս. եւ արկանեն ՚ի վերայ նորա զհանդերձս, եւ նստա՛ւ ՚ի վերայ նորա[797]։ [797] Ոմանք. Ածին զյաւանակն... եւ արկին ՚ի վերայ նորա հանդերձս... ՚ի վերայ նոցա։
7 Աւանակը բերեցին Յիսուսի մօտ. եւ դրա վրայ զգեստներ գցեցին, եւ Յիսուս նստեց դրա վրայ
7 Երբ աւանակը Յիսուսին բերին, անոր վրայ իրենց հանդերձները դրին ու նստաւ անոր վրայ։
Ածեն զյաւանակն առ Յիսուս, եւ արկանեն ի վերայ նորա հանդերձս, եւ նստաւ ի վերայ նորա:

11:7: Ածե՛ն զյաւանակն առ Յիսուս. եւ արկանեն ՚ի վերայ նորա զհանդերձս, եւ նստա՛ւ ՚ի վերայ նորա[797]։
[797] Ոմանք. Ածին զյաւանակն... եւ արկին ՚ի վերայ նորա հանդերձս... ՚ի վերայ նոցա։
7 Աւանակը բերեցին Յիսուսի մօտ. եւ դրա վրայ զգեստներ գցեցին, եւ Յիսուս նստեց դրա վրայ
7 Երբ աւանակը Յիսուսին բերին, անոր վրայ իրենց հանդերձները դրին ու նստաւ անոր վրայ։
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11:77: И привели осленка к Иисусу, и возложили на него одежды свои; [Иисус] сел на него.
11:7  καὶ φέρουσιν τὸν πῶλον πρὸς τὸν ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῶ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπ᾽ αὐτόν.
11:7. καὶ (And) φέρουσιν (they-beareth) τὸν (to-the-one) πῶλον (to-a-colt) πρὸς (toward) τὸν (to-the-one) Ἰησοῦν, (to-an-Iesous,"καὶ (and) ἐπιβάλλουσιν (they-casteth-upon) αὐτῷ (unto-it) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτῶν, (of-them,"καὶ (and) ἐκάθισεν (it-sat-down-to) ἐπ' (upon) αὐτόν. (to-it)
11:7. et duxerunt pullum ad Iesum et inponunt illi vestimenta sua et sedit super eoAnd they brought the colt to Jesus. And they lay their garments on him: and he sat upon him.
7. And they bring the colt unto Jesus, and cast on him their garments; and he sat upon him.
11:7. And they led the colt to Jesus. And they placed their garments on it; and he sat upon it.
11:7. And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.
And they brought the colt to Jesus, and cast their garments on him; and he sat upon him:

7: И привели осленка к Иисусу, и возложили на него одежды свои; [Иисус] сел на него.
11:7  καὶ φέρουσιν τὸν πῶλον πρὸς τὸν ἰησοῦν, καὶ ἐπιβάλλουσιν αὐτῶ τὰ ἱμάτια αὐτῶν, καὶ ἐκάθισεν ἐπ᾽ αὐτόν.
11:7. et duxerunt pullum ad Iesum et inponunt illi vestimenta sua et sedit super eo
And they brought the colt to Jesus. And they lay their garments on him: and he sat upon him.
11:7. And they led the colt to Jesus. And they placed their garments on it; and he sat upon it.
11:7. And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: the colt: Zac 9:9; Mat 21:4, Mat 21:5; Luk 19:35
and cast: Kg2 9:13; Mat 21:7, Mat 21:8; Luk 19:36; Joh 12:12-16
John Gill
11:7 And they brought the colt to Jesus,.... Where he was,
and cast their garments on him; their clothes to be instead of a saddle, for Christ to sit upon:
and he sat upon him; or "Jesus rode on him", as the Syriac version renders it. The Ethiopic version reads, "they made him to mount him"; that is, the disciples assisted him in getting upon it, and having mounted it, he sat on it without any trouble, though it had never been backed before, and rode on his way to Jerusalem; See Gill on Mt 21:7.
11:811:8: Եւ բազումք զհանդե՛րձս իւրեանց տարածանէին ՚ի վերայ ճանապարհին. եւ այլք ո՛ստս ՚ի ծառոց հատանէի՛ն՝ եւ արկանէի՛ն զճանապարհաւն[798]։ [798] Ոմանք. Ոստս ծառոց հատա՛՛։
8 Եւ շատեր իրենց զգեստները փռում էին ճանապարհին. եւ ուրիշներ ծառերից ճիւղեր էին կտրում ու գցում ճանապարհի վրայ
8 Շատեր իրենց հանդերձները ճամբուն վրայ կը փռէին եւ ուրիշներ ծառերէն ճիւղեր կը կտրէին ու ճամբուն վրայ կը տարածէին։
Եւ բազումք զհանդերձս իւրեանց տարածանէին ի վերայ ճանապարհին, եւ այլք ոստս ի ծառոց հատանէին եւ արկանէին զճանապարհաւն:

11:8: Եւ բազումք զհանդե՛րձս իւրեանց տարածանէին ՚ի վերայ ճանապարհին. եւ այլք ո՛ստս ՚ի ծառոց հատանէի՛ն՝ եւ արկանէի՛ն զճանապարհաւն[798]։
[798] Ոմանք. Ոստս ծառոց հատա՛՛։
8 Եւ շատեր իրենց զգեստները փռում էին ճանապարհին. եւ ուրիշներ ծառերից ճիւղեր էին կտրում ու գցում ճանապարհի վրայ
8 Շատեր իրենց հանդերձները ճամբուն վրայ կը փռէին եւ ուրիշներ ծառերէն ճիւղեր կը կտրէին ու ճամբուն վրայ կը տարածէին։
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11:88: Многие же постилали одежды свои по дороге; а другие резали ветви с дерев и постилали по дороге.
11:8  καὶ πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν.
11:8. καὶ (And) πολλοὶ ( much ) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτῶν (of-them) ἔστρωσαν (they-en-strewed) εἰς (into) τὴν (to-the-one) ὁδόν, (to-a-way," ἄλλοι ( other ) δὲ (moreover) στιβάδας (to-foliations) κόψαντες ( having-felled ) ἐκ (out) τῶν (of-the-ones) ἀγρῶν. (of-fields)
11:8. multi autem vestimenta sua straverunt in via alii autem frondes caedebant de arboribus et sternebant in viaAnd many spread their garments in the way: and others cut down boughs from the trees and strewed them in the way.
8. And many spread their garments upon the way; and others branches, which they had cut from the fields.
11:8. Then many spread their garments along the way; but others cut down leafy branches from trees and scattered them on the way.
11:8. And many spread their garments in the way: and others cut down branches off the trees, and strawed [them] in the way.
And many spread their garments in the way: and others cut down branches off the trees, and strawed [them] in the way:

8: Многие же постилали одежды свои по дороге; а другие резали ветви с дерев и постилали по дороге.
11:8  καὶ πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν.
11:8. multi autem vestimenta sua straverunt in via alii autem frondes caedebant de arboribus et sternebant in via
And many spread their garments in the way: and others cut down boughs from the trees and strewed them in the way.
11:8. Then many spread their garments along the way; but others cut down leafy branches from trees and scattered them on the way.
11:8. And many spread their garments in the way: and others cut down branches off the trees, and strawed [them] in the way.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: cut: Lev 23:40
John Gill
11:8 And many spread their garments in the way,.... Instead of carpets to ride on, and in honour to him as a king:
and others cut down branches off the trees, and strawed them in the way; in token of joy, as at the feast of tabernacles; See Gill on Mt 21:8.
11:911:9: Եւ որ առաջին՝ եւ զկնի երթային, աղաղակէին եւ ասէին. Ովսաննա՛ Բարձրելոյն.
9 Եւ նրանք, որ առաջից ու յետեւից էին գնում, աղաղակում էին եւ ասում. «Ովսաննա՜ Բարձրեալին, օրհնեա՜լ լինի նա, որ գալիս է Տիրոջ անունով
9 Առջեւէն ու ետեւէն գացողները կ’աղաղակէին ու կ’ըսէին. «Ովսա՛ննա. Օրհնեալ է ան որ Տէրոջը անունովը կու գայ։
Եւ որ առաջին եւ զկնի երթային` աղաղակէին եւ ասէին. Ովսաննա [60]Բարձրելոյն, օրհնեալ որ գասդ յանուն Տեառն:

11:9: Եւ որ առաջին՝ եւ զկնի երթային, աղաղակէին եւ ասէին. Ովսաննա՛ Բարձրելոյն.
9 Եւ նրանք, որ առաջից ու յետեւից էին գնում, աղաղակում էին եւ ասում. «Ովսաննա՜ Բարձրեալին, օրհնեա՜լ լինի նա, որ գալիս է Տիրոջ անունով
9 Առջեւէն ու ետեւէն գացողները կ’աղաղակէին ու կ’ըսէին. «Ովսա՛ննա. Օրհնեալ է ան որ Տէրոջը անունովը կու գայ։
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11:99: И предшествовавшие и сопровождавшие восклицали: осанна! благословен Грядущий во имя Господне!
11:9  καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον, ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου·
11:9. καὶ (And) οἱ (the-ones) προάγοντες ( leading-before ) καὶ (and) οἱ (the-ones) ἀκολουθοῦντες ( pathing-along-unto ) ἔκραζον (they-were-clamoring-to," Ὡσαννά : ( Hosanna ," Εὐλογημένος ( having-had-come-to-be-goodly-fortheed-unto ) ὁ ( the-one ) ἐρχόμενος ( coming ) ἐν ( in ) ὀνόματι ( unto-a-name ) Κυρίου : ( of-Authority-belonged )
11:9. et qui praeibant et qui sequebantur clamabant dicentes osanna benedictus qui venit in nomine DominiAnd they that went before and they that followed cried, saying: Hosanna: Blessed is he that cometh in the name of the Lord.
9. And they that went before, and they that followed, cried, Hosanna; Blessed he that cometh in the name of the Lord:
11:9. And those who went ahead, and those who followed, cried out saying: “Hosanna! Blessed is he who has arrived in the name of the Lord.
11:9. And they that went before, and they that followed, cried, saying, Hosanna; Blessed [is] he that cometh in the name of the Lord:
And they that went before, and they that followed, cried, saying, Hosanna; Blessed [is] he that cometh in the name of the Lord:

9: И предшествовавшие и сопровождавшие восклицали: осанна! благословен Грядущий во имя Господне!
11:9  καὶ οἱ προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον, ὡσαννά· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου·
11:9. et qui praeibant et qui sequebantur clamabant dicentes osanna benedictus qui venit in nomine Domini
And they that went before and they that followed cried, saying: Hosanna: Blessed is he that cometh in the name of the Lord.
11:9. And those who went ahead, and those who followed, cried out saying: “Hosanna! Blessed is he who has arrived in the name of the Lord.
11:9. And they that went before, and they that followed, cried, saying, Hosanna; Blessed [is] he that cometh in the name of the Lord:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: Hosanna: Psa 118:25, Psa 118:26; Mat 21:9, Mat 23:39; Luk 19:37, Luk 19:38; Joh 12:13, Joh 19:15
Geneva 1599
11:9 And they that went before, and they that followed, cried, saying, Hosanna; (a) Blessed [is] he that cometh in the name of the Lord:
(a) Let it be well to him that comes to us from God, or that is sent from God.
John Gill
11:9 And they that went before, and they that followed,.... They that came from Jerusalem to meet him, and they that followed him from Jericho and other parts; which two bodies, the one went before him, and the other followed after him: and
cried, saying, Hosanna, blessed is he that cometh in the name of the Lord; See Gill on Mt 21:9.
11:1011:10: օրհնեա՛լ որ գասդ յանուն Տեառն. օրհնեա՛լ թագաւորութիւնդ եկեալ հօր մերոյ Դաւթի. խաղաղութիւն յերկինս՝ եւ փա՛ռք ՚ի բարձունս[799]։ [799] Առ Ոսկանայ պակասի. Թագաւորութիւնդ եկեալ հօր մերոյ։ Ուր ոմանք. Հօր մերում։
10 օրհնեա՜լ լինի մեր հօր՝ Դաւթի թագաւորութիւնը, որ գալիս է: Խաղաղութի՜ւն՝ երկնքում եւ փա՜ռք՝ բարձունքներում»
10 Օրհնեալ է մեր Դաւիթ հօրը թագաւորութիւնը որ կու գայ*. Ովսաննա ի բարձունս»։
օրհնեալ թագաւորութիւնդ եկեալ հօր մերոյ Դաւթի. [61]խաղաղութիւն յերկինս եւ փառք`` ի բարձունս:

11:10: օրհնեա՛լ որ գասդ յանուն Տեառն. օրհնեա՛լ թագաւորութիւնդ եկեալ հօր մերոյ Դաւթի. խաղաղութիւն յերկինս՝ եւ փա՛ռք ՚ի բարձունս[799]։
[799] Առ Ոսկանայ պակասի. Թագաւորութիւնդ եկեալ հօր մերոյ։ Ուր ոմանք. Հօր մերում։
10 օրհնեա՜լ լինի մեր հօր՝ Դաւթի թագաւորութիւնը, որ գալիս է: Խաղաղութի՜ւն՝ երկնքում եւ փա՜ռք՝ բարձունքներում»
10 Օրհնեալ է մեր Դաւիթ հօրը թագաւորութիւնը որ կու գայ*. Ովսաննա ի բարձունս»։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: благословенно грядущее во имя Господа царство отца нашего Давида! осанна в вышних!
11:10  εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν δαυίδ· ὡσαννὰ ἐν τοῖς ὑψίστοις.
11:10. Εὐλογημένη (having-had-come-to-be-goodly-fortheed-unto) ἡ (the-one) ἐρχομένη ( coming ) βασιλεία (a-ruling-of) τοῦ (of-the-one) πατρὸς (of-a-father) ἡμῶν (of-us) Δαυείδ: (of-a-Daueid) Ὡσαννὰ ( Hosanna ) ἐν (in) τοῖς (unto-the-ones) ὑψίστοις . ( unto-most-over )
11:10. benedictum quod venit regnum patris nostri David osanna in excelsisBlessed be the kingdom of our father David that cometh: Hosanna in the highest.
10. Blessed the kingdom that cometh, of our father David: Hosanna in the highest.
11:10. Blessed is the advent of the kingdom of our father David. Hosanna in the highest!”
11:10. Blessed [be] the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
Blessed [be] the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest:

10: благословенно грядущее во имя Господа царство отца нашего Давида! осанна в вышних!
11:10  εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν δαυίδ· ὡσαννὰ ἐν τοῖς ὑψίστοις.
11:10. benedictum quod venit regnum patris nostri David osanna in excelsis
Blessed be the kingdom of our father David that cometh: Hosanna in the highest.
11:10. Blessed is the advent of the kingdom of our father David. Hosanna in the highest!”
11:10. Blessed [be] the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:10: In the name of the Lord - Omitted by BCDLU, some others, and several versions. Griesbach leaves it out.
Hosanna in the highest! - See on Mat 21:9 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: the kingdom: Isa 9:6, Isa 9:7; Jer 33:15-17, Jer 33:26; Eze 34:23, Eze 34:24, Eze 37:24, Eze 37:25; Hos 3:5; Amo 9:11, Amo 9:12; Luk 1:31-33
in the: Psa 148:1; Luk 2:14, Luk 19:38-40
Geneva 1599
11:10 (b) Blessed [be] the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
(b) Happy and prosperous.
John Gill
11:10 Blessed be the kingdom of our father David,.... It was more usual with the Jews to call Abraham their father; but, because the Messiah was David's son, therefore, with respect to him, they here call him their father: and their meaning is, let the kingdom promised to our father David, and to his seed for ever,
that cometh in the name of the Lord; which is now coming, and appears in the auspicious reign and government of his son, the Messiah, who is clothed with majesty and authority; be prosperous and successful and be established, and endure for ever; to the glory and happiness of him as king, and of all the subjects of it. Unless the words should be rendered, as by their situation they may be, thus, "blessed be the kingdom that cometh in the name of the Lord, of our father David"; and the sense be, let the kingdom of the Messiah, which is now come, and is set up in his name, who, as God, is David s Lord, greatly flourish, and long continue; may its king be blessed, and all its subjects happy. The Vulgate Latin, Syriac, Arabic, and Persic versions, leave out the clause, "in the name of the Lord"; it is also left out in Beza's ancient copy, and in another; but the Ethiopic version retains it, reading it "in the name of God". It is added,
Hosanna in the highest: See Gill on Mt 21:9.
11:1111:11: Եւ եմուտ Յիսուս յԵրուսաղէմ, ՚ի տաճարն, եւ հայեցաւ շուրջ զամենեքումբք. եւ զի էր երեկոյացեալ ժամն, ել ՚ի Բեթանիա՛ երկոտասանիւքն հանդերձ[800]։[800] Ոմանք. Եւ հայեցեալ շուրջ։
11 Եւ Յիսուս մտաւ Երուսաղէմ, գնաց տաճար ու նայեց իր շուրջը, ամէն ինչի վրայ. եւ որովհետեւ երեկոյի ժամ էր, բարձրացաւ Բեթանիա՝ Տասներկուսի հետ միասին:
11 Յիսուս մտաւ Երուսաղէմ ու գնաց տաճարը եւ չորս կողմը՝ ամէն բան աչքէ անցուց։ Արդէն ժամանակը իրիկուն ըլլալով՝ Բեթանիա ելաւ տասներկուքին հետ մէկտեղ։
Եւ եմուտ Յիսուս յԵրուսաղէմ, ի տաճարն, եւ հայեցաւ շուրջ զամենեքումբք. եւ զի էր երեկոյացեալ ժամն, ել ի Բեթանիա երկոտասանիւքն հանդերձ:

11:11: Եւ եմուտ Յիսուս յԵրուսաղէմ, ՚ի տաճարն, եւ հայեցաւ շուրջ զամենեքումբք. եւ զի էր երեկոյացեալ ժամն, ել ՚ի Բեթանիա՛ երկոտասանիւքն հանդերձ[800]։
[800] Ոմանք. Եւ հայեցեալ շուրջ։
11 Եւ Յիսուս մտաւ Երուսաղէմ, գնաց տաճար ու նայեց իր շուրջը, ամէն ինչի վրայ. եւ որովհետեւ երեկոյի ժամ էր, բարձրացաւ Բեթանիա՝ Տասներկուսի հետ միասին:
11 Յիսուս մտաւ Երուսաղէմ ու գնաց տաճարը եւ չորս կողմը՝ ամէն բան աչքէ անցուց։ Արդէն ժամանակը իրիկուն ըլլալով՝ Բեթանիա ելաւ տասներկուքին հետ մէկտեղ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: И вошел Иисус в Иерусалим и в храм; и, осмотрев всё, как время уже было позднее, вышел в Вифанию с двенадцатью.
11:11  καὶ εἰσῆλθεν εἰς ἱεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα, ὀψίας ἤδη οὔσης τῆς ὥρας, ἐξῆλθεν εἰς βηθανίαν μετὰ τῶν δώδεκα.
11:11. Καὶ (And) εἰσῆλθεν (it-had-came-into) εἰς (into) Ἰεροσόλυμα (to-a-Hierosoluma) εἰς (into) τὸ (to-the-one) ἱερόν: (to-sacred) καὶ (and) περιβλεψάμενος ( having-viewed-about ) πάντα ( to-all ) ὀψὲ (of-late) ἤδη (which-then) οὔσης (of-being) τῆς (of-the-one) ὥρας (of-an-hour) ἐξῆλθεν (it-had-came-out) εἰς (into) Βηθανίαν (to-a-Bethania) μετὰ (with) τῶν (of-the-ones) δώδεκα. (of-two-ten)
11:11. et introivit Hierosolyma in templum et circumspectis omnibus cum iam vespera esset hora exivit in Bethania cum duodecimAnd he entered into Jerusalem, into the temple: and having viewed all things round about, when now the eventide was come, he went out to Bethania with the twelve.
11. And he entered into Jerusalem, into the temple; and when he had looked round about upon all things, it being now eventide, he went out unto Bethany with the twelve.
11:11. And he entered into Jerusalem, into the temple. And having looked around at everything, since it was now the evening hour, he went out to Bethania with the twelve.
11:11. And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve:

11: И вошел Иисус в Иерусалим и в храм; и, осмотрев всё, как время уже было позднее, вышел в Вифанию с двенадцатью.
11:11  καὶ εἰσῆλθεν εἰς ἱεροσόλυμα εἰς τὸ ἱερόν· καὶ περιβλεψάμενος πάντα, ὀψίας ἤδη οὔσης τῆς ὥρας, ἐξῆλθεν εἰς βηθανίαν μετὰ τῶν δώδεκα.
11:11. et introivit Hierosolyma in templum et circumspectis omnibus cum iam vespera esset hora exivit in Bethania cum duodecim
And he entered into Jerusalem, into the temple: and having viewed all things round about, when now the eventide was come, he went out to Bethania with the twelve.
11:11. And he entered into Jerusalem, into the temple. And having looked around at everything, since it was now the evening hour, he went out to Bethania with the twelve.
11:11. And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:11: When he had looked round about upon all things - He examined every thing - to see if the matters pertaining to the Divine worship were properly conducted; to see that nothing was wanting - nothing superfluous.
And now the eventide was come - The time in which he usually left Jerusalem, to go to Bethany.
Albert Barnes: Notes on the Bible - 1834
11:11: See this passage explained in the notes at Mat 21:18-22.

11:11
Into the temple - Not into the edifice properly called "the temple," but into the "courts" which surrounded the principal edifice. Our Saviour, not being of the tribe of Levi, was not permitted to enter into the holy or most holy place; and when, therefore, it is said that he went into the "temple," it is always to be understood of the "courts" surrounding the temple. See the notes at Mat 21:12.
And when he had looked round about upon all things - Having seen or examined everything. He saw the abominations and abuses which he afterward corrected. It may be a matter of wonder that he did not "at once" correct them, instead of waiting to another day; but it may be observed that God is slow to anger; that he does not "at once" smite the guilty, but waits patiently before he rebukes and chastises.
The eventide - The evening; the time after three o'clock p. m. It is very probable that this was before sunset. The religious services of the temple closed at the offering of the evening sacrifice, at three o'clock, and Jesus probably soon left the city.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: Jesus: Mal 3:1; Mat 21:10-16; Luk 19:41-45
when: Eze 8:9; Zep 1:12
he went: Mat 21:17; Luk 21:37, Luk 21:38; Joh 8:1, Joh 8:2
John Gill
11:11 And Jesus entered into Jerusalem,.... this public manner, riding upon an ass, with the multitude attending hin, some going before, and others after, crying, "Hosanna" to him:
and into the temple; which he rode up directly to; the Vulgate Latin, Syriac, Persic, and Ethiopic versions, leave out the copulative "and"; his great concern being there; and having dismounted, and dismissed the colt, and sent it by proper persons to the owner of it, he went into the temple, into the court of the Gentiles; where he found and overturned the tables of the money changers, and the seats of them that sold doves, and healed the lame and the blind:
and when he had looked round about upon all things; that is, in the temple, as the Lord and proprietor of it; and made a thorough visitation of it, and search into it, and corrected what was amiss in it:
and now the eventide was come, he went out unto Bethany with the twelve; having spent great part of the day in reforming abuses in the temple, in healing diseases, and disputing with the chief priests and Scribes: the evening being come, he did not think fit, for some reasons, to stay in the city; but went out to Bethany, which was near two miles off, and lodged there; See Gill on Mt 21:17.
John Wesley
11:11 Mt 21:10, Mt 21:17.
Robert Jamieson, A. R. Fausset and David Brown
11:11 THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mt 21:12-22; Lk 19:45-48). (Mark 11:11-26)
And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon--surveyed.
all things, and now the eventide was come, he went out into Bethany with the twelve--Thus briefly does our Evangelist dispose of this His first day in Jerusalem, after the triumphal entry. Nor do the Third and Fourth Gospels give us more light. But from Matthew (Mt 21:10-11, Mt 21:14-16) we learn some additional and precious particulars, for which see on Lk 19:45-48. It was not now safe for the Lord to sleep in the city, nor, from the day of His Triumphal Entry, did He pass one night in it, save the last fatal one.
The Barren Fig Tree Cursed (Mk 11:12-14).
11:1211:12: Եւ ՚ի վաղիւ անդր մինչդեռ ելանէին ՚ի Բեթանիայ՝ քաղցեա՛ւ[801]։ [801] Ոմանք. Եւ ՚ի վաղիւն մինչդեռ։
12 Յաջորդ օրը, մինչ Բեթանիայից դուրս էին գալիս, Յիսուս քաղցած էր
12 Հետեւեալ օրը Բեթանիայէն կ’ելլէին, անօթեցաւ
Եւ ի վաղիւ անդր մինչդեռ ելանէին ի Բեթանիայ, քաղցեաւ:

11:12: Եւ ՚ի վաղիւ անդր մինչդեռ ելանէին ՚ի Բեթանիայ՝ քաղցեա՛ւ[801]։
[801] Ոմանք. Եւ ՚ի վաղիւն մինչդեռ։
12 Յաջորդ օրը, մինչ Բեթանիայից դուրս էին գալիս, Յիսուս քաղցած էր
12 Հետեւեալ օրը Բեթանիայէն կ’ելլէին, անօթեցաւ
zohrab-1805▾ eastern-1994▾ western am▾
11:1212: На другой день, когда они вышли из Вифании, Он взалкал;
11:12  καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ βηθανίας ἐπείνασεν.
11:12. Καὶ (And) τῇ (unto-the-one) ἐπαύριον (upon-to-morrow) ἐξελθόντων ( of-having-had-came-out ) αὐτῶν (of-them) ἀπὸ (off) Βηθανίας (of-a-Bethania) ἐπείνασεν. (it-hungered-unto)
11:12. et alia die cum exirent a Bethania esuriitAnd the next day when they came out from Bethania, he was hungry.
12. And on the morrow, when they were come out from Bethany, he hungered.
11:12. And the next day, as they were departing from Bethania, he was hungry.
11:12. And on the morrow, when they were come from Bethany, he was hungry:
And on the morrow, when they were come from Bethany, he was hungry:

12: На другой день, когда они вышли из Вифании, Он взалкал;
11:12  καὶ τῇ ἐπαύριον ἐξελθόντων αὐτῶν ἀπὸ βηθανίας ἐπείνασεν.
11:12. et alia die cum exirent a Bethania esuriit
And the next day when they came out from Bethania, he was hungry.
11:12. And the next day, as they were departing from Bethania, he was hungry.
11:12. And on the morrow, when they were come from Bethany, he was hungry:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14: (См. Мф XXI, 18-19). - Ибо еще не время было собирания смокв. Это замечание ев. Марка имеет, несомненно, отношение только к ближайшему предложению: "ничего не нашел". Он объясняет, почему Господь не нашел на смоковнице плодов: не наступило еще лето, когда поспевают плоды. Но в таком случае почему же Господь проклял дерево? Нет сомнения, что все это происшествие имело символический смысл. Господь знал, что плодов на дереве нет, но эта смоковница, против естественного порядка (в начале Апреля, когда Господь проходил мимо смоковницы, на ней - и вообще на смоковницах - не бывает еще листвы), была украшена листьями. Вот это обстоятельство и подало повод Господу дать вразумление ученикам о подобном же обмане, какой представлял из себя тогдашний Иерусалим и величественное храмовое богослужение, которое только что накануне было предметом внимательного наблюдения Господа. Иерусалим и храм - как бы хочет сказать евангелист - не принесли желанных Христу добрых плодов: для этого еще не наступило время. Со временем и иудейство должно было принести плод веры. Теперь же ему предстояло испить чашу гнева Божия и подвергнуться грозному проклятию Божию (ср. Мф XXIII, 28). - И ученики слышали, т.е. вникали в смысл слов Христовых, который не мог быть для них непонятен после притчи о смоковнице, под которою Господь еще раньше изобразил им печальную судьбу иудейства (Лк XIII, 6-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 And on the morrow, when they were come from Bethany, he was hungry: 13 And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet. 14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. 15 And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves; 16 And would not suffer that any man should carry any vessel through the temple. 17 And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves. 18 And the scribes and chief priests heard it, and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine. 19 And when even was come, he went out of the city. 20 And in the morning, as they passed by, they saw the fig tree dried up from the roots. 21 And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away. 22 And Jesus answering saith unto them, Have faith in God. 23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. 24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them. 25 And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses. 26 But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.

Here is, I. Christ's cursing the fruitless fig-tree. He had a convenient resting-place at Bethany, and therefore thither he went at resting-time; but his work lay at Jerusalem, and thither therefore he returned in the morning, at working-time; and so intent was he upon his work, that he went out from Bethany without breakfast, which, before he was gone far, he found the want of, and was hungry (v. 12), for he was subject to all the sinless infirmities of our nature. Finding himself in want of food, he went to a fig-tree, which he saw at some distance, and which being well adorned with green leaves he hoped to find enriched with some sort of fruit. But he found nothing but leaves; he hoped to find some fruit, for though the time of gathering in figs was near, it was not yet; so that it could not be pretended that it had had fruit, but that it was gathered and gone; for the season had not yet arrived. Or, He found none, for indeed it was not a season of figs, it was no good fig-year. But this was worse than any fig-tree, for there was not so much as one fig to be found upon it, though it was so full of leaves. However, Christ was willing to make an example of it, not to the trees, but to the men, of that generation, and therefore cursed it with that curse which is the reverse of the first blessing, Be fruitful; he said unto it, Never let any man eat fruit of thee hereafter for ever, v. 14. Sweetness and good fruit are, in Jotham's parable, the honour of the fig-tree (Judg. ix. 11), and its serviceableness therein to man, preferable to the preferment of being promoted over the trees; now to be deprived of that, was a grievous curse. This was intended to be a type and figure of the doom passed upon the Jewish church, to which he came, seeking fruit, but found none (Luke xiii. 6, 7); and though it was not, according to the doom in the parable, immediately cut down, yet, according to this in the history, blindness and hardness befel them (Rom. xi. 8, 25), so that they were from henceforth good for nothing. The disciples heard what sentence Christ passed on this tree, and took notice of it. Woes from Christ's mouth are to be observed and kept in mind, as well as blessings.

II. His clearing the temple of the market-people that frequented it, and of those that made it a thoroughfare. We do not find that Christ met with food elsewhere, when he missed of it on the fig-tree; but the zeal of God's house so ate him up, and made him forget himself, that he came, hungry as he was, to Jerusalem, and went straight to the temple, and began to reform those abuses which the day before he had marked out; to show that when the Redeemer came to Zion, his errand was, to turn away ungodliness from Jacob (Rom. xi. 26), and that he came not, as he was falsely accused, to destroy the temple, but to purify and refine it, and reduce his church to its primitive rectitude.

1. He cast out the buyers and sellers, overthrew the tables of the money-changers (and threw the money to the ground, the fitter place for it), and threw down the seats of them that sold doves. This he did as one having authority, as a Son in his own house. The filth of the daughter of Zion is purged away, not by might, nor by power, but by the spirit of judgment, and the spirit of burning. And he did it without opposition; for what he did, was manifested to be right and good, even in the consciences of those that had connived at it, and countenanced it, because they got money by it. Note, It may be some encouragement to zealous reformers, that frequently the purging out of corruptions, and the correcting of abuses, prove an easier piece of work than was apprehended. Prudent attempts sometimes prove successful beyond expectation, and there are not those lions found in the way, that were feared to be.

2. He would not suffer that any man should carry any vessel, any sort of goods or wares, through the temple, or any of the courts of it, because it was the nearer way, and would save them the labour of going about, v. 16. The Jews owned that it was one of the instances of honour due to the temple, not to make the mountain of the house, or the court of the Gentiles, a road, or common passage, or to come into it with any bundle.

3. He gave a good reason for this; because it was written, My house shall be called of all nations, The house of prayer, v. 17. So it is written, Isa. lvi. 7. It shall pass among all people under that character. It shall be the house of prayer to all nations; it was so in the first institution of it; when Solomon dedicated it, it was with an eye to the sons of the strangers, 1 Kings viii. 41. And it was prophesied that it should be yet more so. Christ will have the temple, as a type of the gospel-church, to be, (1.) A house of prayer. After he had turned out the oxen and doves, which were things for sacrifice, he revived the appointment of it as a house of prayer, to teach us that when all sacrifices and offerings should be abolished, the spiritual sacrifices of prayer and praise should continue and remain for ever. (2.) That it should be so to all nations, and not to the people of the Jews only; for whosoever shall call upon the name of the Lord, shall be saved, though not of the seed of Jacob, according to the flesh. It was therefore insufferable for them to make it a den of thieves, which would prejudice those nations against it, whom they should have invited to it. When Christ drove out the buyers and sellers at the beginning of his ministry, he only charged them with making the temple a house of merchandise (John ii. 16); but now he chargeth them with making it a den of thieves, because since then they had twice gone about to stone him in the temple (John viii. 59; x. 31), or because the traders there were grown notorious for cheating their customers, and imposing upon the ignorance and necessity of the country people, which is no better than downright thievery. Those that suffer vain worldly thoughts to lodge within them when they are at their devotions, turn the house of prayer into a house of merchandise; but they that make long prayers for pretence to devour widows' houses, turn it into a den of thieves.

4. The scribes and the chief priests were extremely nettled at this, v. 18. They hated him, and hated to be reformed by him; and yet they feared him, lest he should next overthrow their seats, and expel them, being conscious to themselves of the profaning and abusing of their power. They found that he had a great interest, that all the people were astonished at his doctrine, and that every thing he said, was an oracle and a law to them; and what durst he not attempt, what could he not effect, being thus supported? They therefore sought, not how he might make their peace with him, but how they might destroy him. A desperate attempt, and which, one would think, they themselves could not but fear was fighting against God. But they care not what they do, to support their own power and grandeur.

III. His discourse with his disciples, upon occasion of the fig-tree's withering away which he had cursed. At even, as usual, he went out of the city (v. 19), to Bethany; but it is probable that it was in the dark, so that they could not see the fig-tree; but the next morning, as they passed by, they observed the fig-tree dried up from the roots, v. 20. More is included many times in Christ's curses than is expressed, as appears by the effects of them. The curse was no more than that it should never bear fruit again, but the effect goes further, it is dried up from the roots. If it bear no fruit, it shall bear no leaves to cheat people. Now observe,

1. How the disciples were affected with it. Peter remembered Christ's words, and said, with surprise, Master, behold, the fig-tree which thou cursedst is withered away, v. 21. Note, Christ's curses have wonderful effects, and make those to wither presently, that flourished like the green bay-tree. Those whom he curseth are cursed indeed. This represented the character and state of the Jewish church; which, from henceforward, was a tree dried up from the roots; no longer fit for food, but for fuel only. The first establishment of the Levitical priesthood was ratified and confirmed by the miracle of a dry rod, which in one night budded, and blossomed, and brought forth almonds (Num. xvii. 8), a happy omen of the fruitlessness and flourishing of that priesthood. And now, by a contrary miracle, the expiration of that priesthood was signified by a flourishing tree dried up in a night; the just punishment of those priests that had abused it. And this seemed very strange to the disciples, and scarcely credible, that the Jews, who had been so long God's own, his only professing people in the world, should be thus abandoned; they could not imagine how that fig-tree should so soon wither away: but this comes of rejecting Christ, and being rejected by him.

2. The good instructions Christ gave them from it; for of those even this withered tree was fruitful.

(1.) Christ teacheth them from hence to pray in faith (v. 22); Have faith in God. They admired the power of Christ's word of command; "Why," said Christ, "a lively active faith would put as great a power into your prayers, v. 23, 24. Whosoever shall say to this mountain, this mount of Olives, Be removed, and be cast into the sea; if he has but any word of God, general or particular, to build his faith upon, and if he shall not doubt in his heart, but shall believe that those things which he saith, according to the warrant he has from what God hath said, shall come to pass, he shall have whatsoever he saith." Through the strength and power of God in Christ, the greatest difficulty shall be got over, and the thing shall be effected. And therefore (v. 24), "What things soever ye desire, when ye pray believe that ye shall receive them; nay, believe that ye do receive them, and he that has power to give them, saith, Ye shall have them. I say unto you, Ye shall, v. 24. Verily I say unto you, Ye shall," v. 23. Now this is to be applied, [1.] To that faith of miracles which the apostles and first preachers of the gospel were endued with, which did wonders in things natural, healing the sick, raising the dead, casting out devils; these were, in effect, the removing of mountains. The apostles speak of a faith which would do that, and yet might be found where holy love was not, 1 Cor. xiii. 2. [2.] It may be applied to that miracle of faith, which all true Christians are endued with, which doeth wonders in things spiritual. It justifies us (Rom. v. 1), and so removes the mountains of guilt, and casts them into the depths of the sea, never to rise up in judgment against us, Mic. vii. 19. It purifies the heart (Acts xv. 9), and so removes mountains of corruption, and makes them plains before the grace of God, Zech. iv. 7. It is by faith that the world is conquered, Satan's fiery darts are quenched, a soul is crucified with Christ, and yet lives; by faith we set the Lord always before us, and see him that is invisible, and have him present to our minds; and this is effectual to remove mountains, for at the presence of the Lord, at the presence of the God of Jacob, the mountains were not only moved, but removed, Ps. cxiv. 4-7.

(2.) To this is added here that necessary qualification of the prevailing prayer, that we freely forgive those who have been any way injurious to us, and be in charity with all men (v. 25, 26); When ye stand praying, forgive. Note, Standing is no improper posture for prayer; it was generally used among the Jews; hence they called their prayers, their standings; when they would say how the world was kept up by prayer, they expressed it thus, Stationibus stat mundus--The world is held up by standings. But the primitive Christians generally used more humble and reverent gesture of kneeling, especially on fast days, though not on Lord's days. When we are at prayer, we must remember to pray for others, particularly for our enemies, and those that have wronged us; now we cannot pray sincerely that God would do them good, if we bear malice to them, and wish them ill. If we have injured others before we pray, we must go and be reconciled to them; Matt. v. 23, 24. But if they have injured us, we go a nearer way to work, and must immediately from our hearts forgive them. [1.] Because this is a good step towards obtaining the pardon of our own sins: Forgive, that your Father may forgive you; that is, "that he may be qualified to receive forgiveness, that he may forgive you without injury to his honour, as it would be, if he should suffer those to have such benefit by his mercy, as are so far from being conformable to the pattern of it." [2.] Because the want of this is a certain bar to the obtaining of the pardon of our sins; "If ye do not forgive those who have injured you, if he hate their persons, bear them a grudge, meditate revenge, and take all occasion to speak ill of them, neither will your Father forgive your trespasses." This ought to be remembered in prayer, because one great errand we have to the throne of grace, is, to pray for the pardon of our sins: and care about it ought to be our daily care, because prayer is a part of our daily work. Our Saviour often insists on this, for it was his great design to engage his disciples to love one another.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: on: Mat 21:18-22
he was: Mat 4:2; Luk 4:2; Joh 4:6, Joh 4:7, Joh 4:31-33, Joh 19:28; Heb 2:17
John Gill
11:12 And on the morrow,.... The next day early in the morning,
when they were come from Bethany; Christ, and his twelve disciples. The Syriac and Persic versions read, "when he came out of Bethany"; though not alone, but with the twelve disciples, who went with him there, and returned with him, as appears from Mk 11:14, as he and they came out of that place early in the morning, having ate nothing, before they came from thence,
he was hungry; See Gill on Mt 21:18.
John Wesley
11:12 Mt 21:18.
Robert Jamieson, A. R. Fausset and David Brown
11:12 And on the morrow--The Triumphal Entry being on the first day of the week, this following day was Monday.
when they were come from Bethany--"in the morning" (Mt 21:18).
he was hungry--How was that? Had he stolen forth from that dear roof at Bethany to the "mountain to pray, and continued all night in prayer to God?" (Lk 6:12); or, "in the morning," as on a former occasion, "risen up a great while before day, and departed into a solitary place, and there prayed" (Mk 1:35); not breaking His fast thereafter, but bending His steps straight for the city, that He might "work the works of Him that sent Him while it was day?" (Jn 9:4). We know not, though one lingers upon and loves to trace out the every movement of that life of wonders. One thing, however we are sure of--it was real bodily hunger which He now sought to allay by the fruit of this fig tree, "if haply He might find any thing thereon"; not a mere scene for the purpose of teaching a lesson, as some early heretics maintained, and some still seem virtually to hold.
11:1311:13: Եւ ետես թզենի մի ՚ի բացո՛ւստ տերեւալից. եւ եկն թէ գտանիցէ ինչ ՚ի նմա. եւ իբրեւ եկն ՚ի նմա ո՛չինչ եգիտ՝ բայց միայն տերեւ՛. զի ո՛չ իսկ էր ժամանակ թզոյ[802]։ [802] Ոմանք. Եկն ՚ի նա։
13 Եւ հեռուից մի տերեւալից թզենի տեսնելով՝ եկաւ, որ թերեւս նրա վրայ մի բան գտնի. եւ երբ նրան մօտեցաւ, ոչինչ չգտաւ, այլ միայն՝ տերեւ, որովհետեւ տակաւին թզի ժամանակը չէր
13 Եւ հեռուէն տերեւալից թզենի մը տեսնելով գնաց, խորհելով թէ վրան բան մը կը գտնէ, բայց երբ անոր քով գնաց՝ տերեւներէն զատ բան չգտաւ, վասն զի դեռ թուզի ատենը չէր։
Եւ ետես թզենի մի ի բացուստ տերեւալից. եւ եկն թէ գտանիցէ ինչ ի նմա. եւ իբրեւ եկն ի նա, ոչինչ եգիտ բայց միայն տերեւ, զի ոչ իսկ էր ժամանակ թզոյ:

11:13: Եւ ետես թզենի մի ՚ի բացո՛ւստ տերեւալից. եւ եկն թէ գտանիցէ ինչ ՚ի նմա. եւ իբրեւ եկն ՚ի նմա ո՛չինչ եգիտ՝ բայց միայն տերեւ՛. զի ո՛չ իսկ էր ժամանակ թզոյ[802]։
[802] Ոմանք. Եկն ՚ի նա։
13 Եւ հեռուից մի տերեւալից թզենի տեսնելով՝ եկաւ, որ թերեւս նրա վրայ մի բան գտնի. եւ երբ նրան մօտեցաւ, ոչինչ չգտաւ, այլ միայն՝ տերեւ, որովհետեւ տակաւին թզի ժամանակը չէր
13 Եւ հեռուէն տերեւալից թզենի մը տեսնելով գնաց, խորհելով թէ վրան բան մը կը գտնէ, բայց երբ անոր քով գնաց՝ տերեւներէն զատ բան չգտաւ, վասն զի դեռ թուզի ատենը չէր։
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: и, увидев издалека смоковницу, покрытую листьями, пошел, не найдет ли чего на ней; но, придя к ней, ничего не нашел, кроме листьев, ибо еще не время было [собирания] смокв.
11:13  καὶ ἰδὼν συκῆν ἀπὸ μακρόθεν ἔχουσαν φύλλα ἦλθεν εἰ ἄρα τι εὑρήσει ἐν αὐτῇ, καὶ ἐλθὼν ἐπ᾽ αὐτὴν οὐδὲν εὖρεν εἰ μὴ φύλλα· ὁ γὰρ καιρὸς οὐκ ἦν σύκων.
11:13. καὶ (And) ἰδὼν (having-had-seen) συκῆν (to-a-figging) ἀπὸ (off) μακρόθεν (from-long) ἔχουσαν (to-holding) φύλλα (to-leafs) ἦλθεν (it-had-came) εἰ (if) ἄρα (thus) τι (to-a-one) εὑρήσει (it-shall-find) ἐν (in) αὐτῇ, (unto-it,"καὶ (and) ἐλθὼν (having-had-came) ἐπ' (upon) αὐτὴν (to-it) οὐδὲν (to-not-moreover-one) εὗρεν (it-had-found) εἰ (if) μὴ (lest) φύλλα, (to-leafs) ὁ (the-one) γὰρ (therefore) καιρὸς (a-time) οὐκ (not) ἦν (it-was) σύκων. (of-figs)
11:13. cumque vidisset a longe ficum habentem folia venit si quid forte inveniret in ea et cum venisset ad eam nihil invenit praeter folia non enim erat tempus ficorumAnd when he had seen afar off a fig tree having leaves, he came, if perhaps he might find any thing on it. And when he was come to it, he found nothing but leaves. For it was not the time for figs.
13. And seeing a fig tree afar off having leaves, he came, if haply he might find anything thereon: and when he came to it, he found nothing but leaves; for it was not the season of figs.
11:13. And when he had seen a fig tree with leaves in the distance, he went to it, in case he might find something on it. And when he had gone to it, he found nothing but leaves. For it was not the season for figs.
11:13. And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not [yet].
And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not:

13: и, увидев издалека смоковницу, покрытую листьями, пошел, не найдет ли чего на ней; но, придя к ней, ничего не нашел, кроме листьев, ибо еще не время было [собирания] смокв.
11:13  καὶ ἰδὼν συκῆν ἀπὸ μακρόθεν ἔχουσαν φύλλα ἦλθεν εἰ ἄρα τι εὑρήσει ἐν αὐτῇ, καὶ ἐλθὼν ἐπ᾽ αὐτὴν οὐδὲν εὖρεν εἰ μὴ φύλλα· ὁ γὰρ καιρὸς οὐκ ἦν σύκων.
11:13. cumque vidisset a longe ficum habentem folia venit si quid forte inveniret in ea et cum venisset ad eam nihil invenit praeter folia non enim erat tempus ficorum
And when he had seen afar off a fig tree having leaves, he came, if perhaps he might find any thing on it. And when he was come to it, he found nothing but leaves. For it was not the time for figs.
11:13. And when he had seen a fig tree with leaves in the distance, he went to it, in case he might find something on it. And when he had gone to it, he found nothing but leaves. For it was not the season for figs.
11:13. And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not [yet].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:13: For the time of figs was not yet - Rather, For it was not the season of gathering figs yet. This I am fully persuaded is the true sense of this passage, ου γαρ ην καιρος συκων. For a proof that καιρος here signifies the time of gathering the figs, see the Lxx. in Psa 1:3. He bringeth forth his fruit, εν καιρω αυτου, in his season; i.e. in the time in which fruit should be ripe, and fit for gathering. See also Mar 12:2 : - And at the season, τῳ καιρῳ, the time of gathering the fruits of the vineyard. Mat 21:34 : - When the time of the fruit drew near; ὁ καιρος των καρπων, the time in which the fruits were to be gathered, for it was then that the Lord of the vineyard sent his servants to receive the fruits; i.e. so much of them as the holder of the vineyard was to pay to the owner by way of rent; for in those times rent was paid in kind.
To the above may be added, Job 5:26 : - Thou shalt come to thy grave in Full Age, like as a shock of corn cometh in his season; κατα καιρον, in the time in which it should be reaped.
When our Lord saw this fig tree by the way-side, apparently flourishing, he went to it to gather some of the figs: being on the way-side, it was not private, but public property; and any traveler had an equal right to its fruit. As it was not as yet the time for gathering in the fruits, and yet about the time when they were ready to be gathered, our Lord with propriety expected to find some. But as this happened about five days before that passover on which Christ suffered, and the passover that year fell on the beginning of April, it has been asked, "How could our Lord expect to find ripe figs in the end of March?" Answer, Because figs were ripe in Judea as early as the passover. Besides, the fig tree puts forth its fruit first, and afterwards its leaves. Indeed, this tree, in the climate which is proper for it, has fruit on it all the year round, as I have often seen. All the difficulty in the text may be easily removed by considering that the climate of Judea is widely different from that of Great Britain. The summer begins there in March, and the harvest at the passover, as all travelers into those countries testify; therefore, as our Lord met with this tree five days before the passover, it is evident, - 1st. That it was the time of ripe figs: and, 2ndly. That it was not the time of gathering them, because this did not begin till the passover, and the transaction here mentioned took place five days before.
For farther satisfaction on this point, let us suppose: -
I. That this tree was intended to point out the state of the Jewish people.
1. They made a profession of the true religion.
2. They considered themselves the peculiar people of God, and despised and reprobated all others.
3. They were only hypocrites, having nothing of religion but the profession - leaves, and no fruit.
II. That our Lord's conduct towards this tree is to be considered as emblematical of the treatment and final perdition which was to come upon this hypocritical and ungodly nation.
1. It was a proper time for them to have borne fruit: Jesus had been preaching the doctrine of repentance and salvation among them for more than three years; the choicest influences of Heaven had descended upon them; and every thing was done in this vineyard that ought to be done, in order to make it fruitful.
2. The time was now at hand in which God would require fruit, good fruit; and, if it did not produce such, the tree should be hewn down by the Roman axe.
Therefore,
1. The tree is properly the Jewish nation.
2. Christ's curse the sentence of destruction which had now gone out against it; and,
3. Its withering away, the final and total ruin of the Jewish state by the Romans.
His cursing the fig tree was not occasioned by any resentment at being disappointed at not finding fruit on it, but to point out unto his disciples the wrath which was coming upon a people who had now nearly filled up the measure of their iniquity.
A fruitless soul, that has had much cultivation bestowed on it, may expect to be dealt with as God did with this unrighteous nation. See on Mat 21:19 (note), etc.
Albert Barnes: Notes on the Bible - 1834
11:13 , Mar 11:14
Afar off - See the notes at Mat 21:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: seeing: Mat 21:19; Luk 13:6-9
a fig tree: The fig-tree, συκεη [Strong's G4808], is a genus of the polygamia tricia class of plants, seldom rising above twelve feet, but sending off from the bottom many spreading branches. The leaves are of a dark green colour, nearly a span long, smooth, and irregularly divided into from three to five deep rounded lobes; and the fruit grows on short and thick stalks, of a purplish colour, and contains a soft, sweet, and fragrant pulp, intermixed with numerous small seeds.
haply: Rut 2:3; Sa1 6:9; Luk 10:31, Luk 12:6, Luk 12:7
he found: Isa 5:7
for: Dr. Campbell observes, that the declaration, "for the time of (ripe, Ed.) figs was not yet," is not the reason why our Lord did not find any fruit on the tree, because the fig is of that class of vegetables in which the fruit is formed in its immature state before the leaves are seen. But as the fruit is of a pulpy nature, the broad, thick leaves come out in profusion to protect it from the rays of the sun during the time it is ripening. If the words, "for the time," etc. however, are read as a parenthesis, they then become a reason why Jesus Christ should look for fruit, because the season for gathering not having fully come, it would remove all suspicion that the fruit had been gathered. while the presence of the leaves incontestably proved the advance of the tree to the state in which fruit is found.
Geneva 1599
11:13 (2) And seeing a fig tree afar off having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not [yet].
(2) An example of that vengeance which hangs over the heads of hypocrites.
John Gill
11:13 And seeing a fig tree afar off,.... By the wayside, at some distance from him:
having leaves; very large and spreading, which made a great show, as if there might be fruit on it:
he came; unto it; either he went out of his way to it, or having seen it before him a good way off, at length came up to it
if haply he might find any thing thereon; that is, any fruit; for he saw at a distance, there were leaves upon it; and which was the more remarkable, since it was the time of the fig tree just putting forth its tender branches, leaves, and fruit:
and when he came to it, he found nothing but leaves; no fruit at all upon it, contrary to his expectation as man, and the promising appearance the tree made:
for the time of figs was not yet; or, "for it was not the time of figs"; for the word "yet", is not in the text: and the words seem rather to be a reason, why Christ should not have expected fruit on it, than that he should: but the sense is, either because the time of gathering figs was not come; and since therefore they were not gathered, he might the rather hope to find some on it; or because it was not a kind season for figs, a good fig year; and this tree appearing in such a flourishing condition, might raise his expectation of finding fruit, yet he found none but leaves only; because it was so bad a season for figs, that even the most promising trees had none upon them: or this, tree being of an uncommon sort, though Christ expected to find no fruit on other trees, because the time of common: figs was not come, yet he might hope to, find some on this. Some critics neglecting the accents, render the words, "where he was, it was the season of figs"; See Gill on Mt 21:19.
John Wesley
11:13 For it was not a season of figs - It was net (as we say) a good year for figs; at least not for that early sort, which alone was ripe so soon in the spring. If we render the words, It was not the season of figs, that is, the time of gathering them in, it may mean, The season was not yet: and so (inclosing the words in a parenthesis, And coming to it, he found nothing but leaves) it may refer to the former part of the sentence, and may be considered as the reason of Christ's going to see whether there were any figs on this tree. Some who also read that clause in a parenthesis, translate the hollowing words, for where he was, it was the season of figs. And it is certain, this meaning of the words suits best with the great design of the parable, which was to reprove the Jewish Church for its unfruitfulness at that very season, when fruit might best be expected from them.
Robert Jamieson, A. R. Fausset and David Brown
11:13 And seeing a fig tree--(In Mt 21:19, it is "one fig tree," but the sense is the same as here, "a certain fig tree," as in Mt 8:19, &c.). Bethphage, which adjoined Bethany, derives his name from its being a fig region--"House of figs."
afar off having leaves--and therefore promising fruit, which in the case of figs come before the leaves.
he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for the time of figs was not yet--What the precise import of this explanation is, interpreters are not agreed. Perhaps all that is meant is, that as the proper fig season had not arrived, no fruit would have been expected even of this tree but for the leaves which it had, which were in this case prematurely and unnaturally developed.
11:1411:14: Պատասխանի ետ՝ եւ ասէ ցնա. Մի՛ եւս ոք՝ յաւիտեան ՚ի քէն պտո՛ւղ կերիցէ։ Եւ լսէի՛ն աշակերտքն նորա։
14 Յիսուս խօսքը թզենուն ուղղեց եւ ասաց. «Էլ քեզնից ոչ ոք պտուղ չուտի յաւիտեան»: Եւ նրա աշակերտները լսում էին:
14 Այն* ատեն ըսաւ անոր. «Ասկէ յետոյ մէկը քեզմէ պտուղ չուտէ յաւիտեան»։ Իր աշակերտները լսեցին։
Պատասխանի ետ եւ ասէ ցնա. Մի՛ եւս ոք յաւիտեան ի քէն պտուղ կերիցէ: Եւ լսէին աշակերտքն նորա:

11:14: Պատասխանի ետ՝ եւ ասէ ցնա. Մի՛ եւս ոք՝ յաւիտեան ՚ի քէն պտո՛ւղ կերիցէ։ Եւ լսէի՛ն աշակերտքն նորա։
14 Յիսուս խօսքը թզենուն ուղղեց եւ ասաց. «Էլ քեզնից ոչ ոք պտուղ չուտի յաւիտեան»: Եւ նրա աշակերտները լսում էին:
14 Այն* ատեն ըսաւ անոր. «Ասկէ յետոյ մէկը քեզմէ պտուղ չուտէ յաւիտեան»։ Իր աշակերտները լսեցին։
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11:1414: И сказал ей Иисус: отныне да не вкушает никто от тебя плода вовек! И слышали то ученики Его.
11:14  καὶ ἀποκριθεὶς εἶπεν αὐτῇ, μηκέτι εἰς τὸν αἰῶνα ἐκ σοῦ μηδεὶς καρπὸν φάγοι. καὶ ἤκουον οἱ μαθηταὶ αὐτοῦ.
11:14. καὶ (And) ἀποκριθεὶς (having-been-separated-off) εἶπεν (it-had-said) αὐτῇ (unto-it,"Μηκέτι (Lest-if-to-a-one) εἰς (into) τὸν (to-the-one) αἰῶνα (to-an-age) ἐκ (out) σοῦ (of-THEE) μηδεὶς (lest-moreover-one) καρπὸν (to-a-fruit) φάγοι. (it-may-have-had-devoured) καὶ (And) ἤκουον (they-were-hearing,"οἱ (the-ones) μαθηταὶ (learners) αὐτοῦ. (of-it)
11:14. et respondens dixit ei iam non amplius in aeternum quisquam fructum ex te manducet et audiebant discipuli eiusAnd answering he said to it: May no man hereafter eat fruit of thee any more for ever! And his disciples heard it.
14. And he answered and said unto it, No man eat fruit from thee henceforward for ever. And his disciples heard it.
11:14. And in response, he said to it, “From now on and forever, may no one eat fruit from you again!” And his disciples heard this.
11:14. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard [it].
And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard:

14: И сказал ей Иисус: отныне да не вкушает никто от тебя плода вовек! И слышали то ученики Его.
11:14  καὶ ἀποκριθεὶς εἶπεν αὐτῇ, μηκέτι εἰς τὸν αἰῶνα ἐκ σοῦ μηδεὶς καρπὸν φάγοι. καὶ ἤκουον οἱ μαθηταὶ αὐτοῦ.
11:14. et respondens dixit ei iam non amplius in aeternum quisquam fructum ex te manducet et audiebant discipuli eius
And answering he said to it: May no man hereafter eat fruit of thee any more for ever! And his disciples heard it.
11:14. And in response, he said to it, “From now on and forever, may no one eat fruit from you again!” And his disciples heard this.
11:14. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard [it].
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: No: Mar 11:20, Mar 11:21; Isa 5:5, Isa 5:6; Mat 3:10, Mat 7:19, Mat 12:33-35, Mat 21:19, Mat 21:33, Mat 21:44; Joh 15:6; Deu 6:4-8, Deu 11:26-31; Pe2 2:20; Rev 22:11
John Gill
11:14 And Jesus answered and said unto it,.... The fig tree; a Jewish way of speaking, often used when nothing before is said; the Syriac, Arabic, and Persic versions, leave out the word "answered", as they do also the word "Jesus"; and which is likewise omitted by the Vulgate Latin, though the other is retained:
no man eat fruit of thee hereafter for ever; which is all one, as if he had said, as the other evangelist does, let no fruit grow on thee; for where no fruit is, none can be had, or eaten of. This tree may not only be an emblem of the Jewish people, who made a great show of religion, and enjoyed a great many privileges; and from whom, speaking after the manner of men, the fruits of good works, righteousness, and holiness, might have been hoped and looked for; when instead thereof, there was nothing but talk about them, and an observance of some insignificant rites and traditions of the "elders"; on which account, utter ruin and destruction ensued; but also of any outward professor of religion, who enjoying the means of grace, and making great pretensions to devotion and piety, it might be expected that he should do good works, well pleasing to God, and bring forth fruit to the glory of his name: whereas he only talks of good works, but does none; at least, no fruits of grace and righteousness are to be found on him; and at the last day, he will be cast as dry wood, as a withered branch, into everlasting burnings, being fit fuel for them.
And his disciples heard it; "this saying", as the Persic version adds, and took notice of it, being in company with him.
Robert Jamieson, A. R. Fausset and David Brown
11:14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever--That word did not make the tree barren, but sealed it up in its own barrenness. See on Mt 13:13-15.
And his disciples heard it--and marked the saying. This is introduced as a connecting link, to explain what was afterwards to be said on the subject, as the narrative has to proceed to the other transactions of this day.
Second Cleansing of the Temple (Mk 11:15-18).
For the exposition of this portion, see on Lk 19:45-48.
Lessons from the Cursing of the Fig Tree (Mk 11:20-26).
11:1511:15: Գա՛ն ՚ի յԵրուսաղէմ. եւ մտեալ ՚ի տաճարն՝ սկսաւ հանե՛լ զվաճառականսն եւ զգնօղս՝ որ էին ՚ի տաճարին. եւ զսեղանս հատավաճառացն ցրուեա՛ց, եւ զաթոռս աղաւնեվաճառացն կործանեա՛ց[803]. [803] Ոմանք. Գան յԵրուսաղէմ։
15 Եկան Երուսաղէմ. եւ Յիսուս տաճար մտնելով՝ սկսեց դուրս հանել տաճարում գտնուող վաճառողներին ու գնորդներին եւ լումայափոխների սեղանները ցրեց ու աղաւնեվաճառների աթոռները շուռ տուեց
15 Երբ հասան Երուսաղէմ, Յիսուս տաճարը մտնելով՝ դուրս հանեց զանոնք, որ տաճարին մէջ կը ծախէին ու կը գնէին։ Ստակ փոխողներուն սեղաններն ու աղաւնի ծախողներուն աթոռները կործանեց
Գան յԵրուսաղէմ. եւ մտեալ ի տաճարն` սկսաւ հանել զվաճառականսն եւ զգնողս որ էին ի տաճարին. եւ զսեղանս հատավաճառացն ցրուեաց, եւ զաթոռս աղաւնեվաճառացն կործանեաց:

11:15: Գա՛ն ՚ի յԵրուսաղէմ. եւ մտեալ ՚ի տաճարն՝ սկսաւ հանե՛լ զվաճառականսն եւ զգնօղս՝ որ էին ՚ի տաճարին. եւ զսեղանս հատավաճառացն ցրուեա՛ց, եւ զաթոռս աղաւնեվաճառացն կործանեա՛ց[803].
[803] Ոմանք. Գան յԵրուսաղէմ։
15 Եկան Երուսաղէմ. եւ Յիսուս տաճար մտնելով՝ սկսեց դուրս հանել տաճարում գտնուող վաճառողներին ու գնորդներին եւ լումայափոխների սեղանները ցրեց ու աղաւնեվաճառների աթոռները շուռ տուեց
15 Երբ հասան Երուսաղէմ, Յիսուս տաճարը մտնելով՝ դուրս հանեց զանոնք, որ տաճարին մէջ կը ծախէին ու կը գնէին։ Ստակ փոխողներուն սեղաններն ու աղաւնի ծախողներուն աթոռները կործանեց
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: Пришли в Иерусалим. Иисус, войдя в храм, начал выгонять продающих и покупающих в храме; и столы меновщиков и скамьи продающих голубей опрокинул;
11:15  καὶ ἔρχονται εἰς ἱεροσόλυμα. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῶ ἱερῶ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν,
11:15. Καὶ (And) ἔρχονται ( they-cometh ) εἰς (into) Ἰεροσόλυμα. (to-a-Hierosoluma) Καὶ (And) εἰσελθὼν (having-had-came-into) εἰς (into) τὸ (to-the-one) ἱερὸν (to-sacred) ἤρξατο ( it-firsted ) ἐκβάλλειν (to-cast-out) τοὺς (to-the-ones) πωλοῦντας ( to-trafficking ) καὶ (and) τοὺς (to-the-ones) ἀγοράζοντας ( to-gathering-to ) ἐν (in) τῷ (unto-the-one) ἱερῷ, (unto-sacred,"καὶ (and) τὰς (to-the-ones) τραπέζας (to-four-footednesses) τῶν (of-the-ones) κολλυβιστῶν (of-coiners) καὶ (and) τὰς (to-the-ones) καθέδρας (to-seatings-down) τῶν (of-the-ones) πωλούντων ( of-trafficking-unto ) τὰς (to-the-ones) περιστερὰς ( to-lattered-about ) κατέστρεψεν (it-beturned-down)
11:15. et veniunt Hierosolymam et cum introisset templum coepit eicere vendentes et ementes in templo et mensas nummulariorum et cathedras vendentium columbas evertitAnd they came to Jerusalem. And when he was entered into the temple, he began to cast out them that sold and bought in the temple: and over threw the tables of the moneychangers and the chairs of them that sold doves.
15. And they come to Jerusalem: and he entered into the temple, and began to cast out them that sold and them that bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves;
11:15. And they went to Jerusalem. And when he had entered into the temple, he began to cast out the sellers and the buyers in the temple. And he overturned the tables of the moneychangers and the chairs of the vendors of doves.
11:15. And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;
And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves:

15: Пришли в Иерусалим. Иисус, войдя в храм, начал выгонять продающих и покупающих в храме; и столы меновщиков и скамьи продающих голубей опрокинул;
11:15  καὶ ἔρχονται εἰς ἱεροσόλυμα. καὶ εἰσελθὼν εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῶ ἱερῶ, καὶ τὰς τραπέζας τῶν κολλυβιστῶν καὶ τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς κατέστρεψεν,
11:15. et veniunt Hierosolymam et cum introisset templum coepit eicere vendentes et ementes in templo et mensas nummulariorum et cathedras vendentium columbas evertit
And they came to Jerusalem. And when he was entered into the temple, he began to cast out them that sold and bought in the temple: and over threw the tables of the moneychangers and the chairs of them that sold doves.
11:15. And they went to Jerusalem. And when he had entered into the temple, he began to cast out the sellers and the buyers in the temple. And he overturned the tables of the moneychangers and the chairs of the vendors of doves.
11:15. And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-19: (См. Мф ССI, 12-17). По Ев. Марка, изгнание из храма торгующих Господь совершил в понедельник, а не в воскресенье, как выходит по Ев. Матфея (и Луки). Можно думать, что ев. Марк здесь нарушил хронологический порядок событий для того, чтобы резче отделить самое вхождение в Иерусалим, как событие чрезвычайной важности. По крайней мере, свидетельство двух других синоптиков должно быть признано более точным, чем одного Марка. - И не позволял, чтобы кто пронес... Чтобы сократить путь, могли носить разные вещи через притвор, что было осуждаемо издревле еврейскими раввинами. - И учил их. Один ев. Марк делает это замечание, конечно, желая показать, что Господь, являясь строгим судьею иудеев, в тоже время не прекращал вразумлять их, по Своей великой любви к ним. - О первосвященниках и книжниках - врагах Христа (ср. Мф ССI, 15) ев. Марк замечает, что они боялись Христа, потому что весь народ удивлялся Его учению. Этим евангелист дает понять, что враги Христа удерживаемы были в своих враждебных и злобных замыслах только тем благоговением, с каким слушал народ Христа. - Когда же стало поздно... Правильнее перевести: "когда же наступал вечер, Господь оставлял - по обычаю Своему - город".
Adam Clarke: Commentary on the Bible - 1831
11:15: And they come - Several MSS. and versions have παλιν, again. This was the next day after our Lord's triumphant entry into Jerusalem; for on the evening of that day he went to Bethany, and lodged there, Mar 11:11, and Mat 21:17, and returned the next morning to Jerusalem.
Albert Barnes: Notes on the Bible - 1834
11:15-24
See the notes at Mat 21:12-22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: and Jesus: Mat 21:12-16; Luk 19:45; Joh 2:13-17
the tables: Deu 14:25, Deu 14:26
Geneva 1599
11:15 (3) And they come to Jerusalem: and Jesus went into the temple, and began to cast out them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves;
(3) Christ shows that he is indeed the true King and high Priest, and therefore the one who takes revenge upon those who do not show proper reverence for the holy function of the temple.
John Gill
11:15 And they came to Jerusalem,.... The Ethiopic version reads, "he came"; that is, Christ; but not alone, for his disciples were with him: Beza says, that, one exemplar he had met with, adds "again", and so one of Stephens's copies; for they had been there the day before:
and Jesus went into the temple: the Syriac and Persic versions add, "of God"; into the court of the Gentiles, as he did the preceding day:
and began to cast out them that bought and sold in the temple, and overthrew the tables of the money changers, and the seats of them that sold doves; which was done, as Matthew relates, the same day that he made his public entry into Jerusalem: wherefore it is highly probable, that upon Christ's leaving the city, they returned "again", and were the next morning sitting and doing business in the temple as before; and were drove out again by Christ, who, upon his return, found them there. They "that bought and sold in the temple", were those that bought and sold lambs for the passover, which was now at hand; and the sheep and oxen for the "Chagiga", or feast the day following; as well as doves hereafter mentioned, for new mothers, and such as had fluxes: and that part of the temple where this business was carried on, was in a large space within the area of the temple, where shops were built for that purpose: and by "the money changers", whose "tables" are said to be "overthrown", are meant, such as sat at tables to receive the half shekel, who changed those that brought whole shekels, or foreign money: and who had so much for changing, which was called "Kolbon"; from whence they had the name of "Collybistae", in the text: and "doves", as before observed, were the offering of the poorer sort of women after birth, at the time of their purification, and of profluvious persons; of which many came from all parts, at the time of the passover: upon which account, there was a great demand for these creatures; and many sat upon seats to sell them, which Christ overturned; See Gill on Mt 21:12.
John Wesley
11:15 Mt 21:12; Lk 19:45.
11:1611:16: եւ ո՛չ թողոյր՝ եթէ ոք անօ՛թ ինչ անցուցանիցէ ընդ տաճարն։
16 եւ չէր թողնում, որ որեւէ մէկը տաճարի միջով նոյնիսկ որեւէ բան անցկացնի
16 Եւ թող չտուաւ, որ մէկը տաճարին մէջէն աման մը անցընէ
եւ ոչ թողոյր եթէ ոք անօթ ինչ անցուցանիցէ ընդ տաճարն:

11:16: եւ ո՛չ թողոյր՝ եթէ ոք անօ՛թ ինչ անցուցանիցէ ընդ տաճարն։
16 եւ չէր թողնում, որ որեւէ մէկը տաճարի միջով նոյնիսկ որեւէ բան անցկացնի
16 Եւ թող չտուաւ, որ մէկը տաճարին մէջէն աման մը անցընէ
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11:1616: и не позволял, чтобы кто пронес через храм какую-либо вещь.
11:16  καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ.
11:16. καὶ (And) οὐκ (not) ἤφιεν (it-was-sending-off) ἵνα (so) τις (a-one) διενέγκῃ (it-might-have-had-beared-through) σκεῦος (to-an-equipment) διὰ (through) τοῦ (of-the-one) ἱεροῦ, (of-sacred)
11:16. et non sinebat ut quisquam vas transferret per templumAnd he suffered not that any man should carry a vessel through the temple.
16. and he would not suffer that any man should carry a vessel through the temple.
11:16. And he would not permit anyone to carry goods through the temple.
11:16. And would not suffer that any man should carry [any] vessel through the temple.
And would not suffer that any man should carry [any] vessel through the temple:

16: и не позволял, чтобы кто пронес через храм какую-либо вещь.
11:16  καὶ οὐκ ἤφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ.
11:16. et non sinebat ut quisquam vas transferret per templum
And he suffered not that any man should carry a vessel through the temple.
11:16. And he would not permit anyone to carry goods through the temple.
11:16. And would not suffer that any man should carry [any] vessel through the temple.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:16: Should carry any vessel - Among the Jews the word כלי keli, vessel, had a vast latitude of meaning; it signified arms, Jer 21:4; Eze 9:1; clothes, Deu 22:5, and instruments of music, Psa 71:22. It is likely that the evangelist uses the Greek word σκευος in the same sense, and by it points out any of the things which were bought and sold in the temple.
Albert Barnes: Notes on the Bible - 1834
11:16
Any vessel - Any vessel used in cooking, or connected with the sale of their articles of merchandise.
Geneva 1599
11:16 And would not suffer that any man should carry [any] (c) vessel through the temple.
(c) That is, any profane instrument (of which those men had many) that made the court of the temple a marketplace.
John Gill
11:16 And would not suffer that any man,.... He was more strict and severe than the day before; and gave orders, that they should be so far from being allowed to sit and trade in that sacred place, that no man
should carry any vessel through the temple; should make a, thoroughfare of it, by carrying through to any other place, any vessel that was for common use, or any sort of burden whatever: and this they could not well find fault with, nor complain of, since it was agreeable to one of their own canons; for they say (h),
"a man may not go into the mountain of the house, with his staff (in his hands); nor with shoes (on his feet); nor with his girdle, and his money in it; nor with a bag thrown over his shoulders; nor with dust upon his feet; nor might he make it, "a thoroughfare", and much less spit in it.''
(h) Misn. Beracot, c. 9. sect. 5. Vid. T. Bab. Beracot, fol. 62. 2. & Yebamot, fol. 6. 2. & Midrash Kohelet, fol. 70. 3. & Maimon. Hilch. Beth Habbechira, c. 7. sect. 1, 2, 3.
John Wesley
11:16 He suffered not that any should carry a vessel through the temple - So strong notions had our Lord, of even relative holiness! And of the regard due to those places (as well as times) that are peculiarly dedicated to God.
11:1711:17: Ուսուցանէր զնոսա եւ ասէր. Գրեալ է, թէ տունդ իմ տո՛ւն աղօթից կոչեսցի ամենայն հեթանոսաց, եւ դուք արարէք զդա այրս աւազակաց[804]։ [804] Ոմանք. Եւ ուսուցանէր եւ ասէր ցնոսա. Գրեալ է. Տուն իմ տուն ա՛՛։
17 Եւ ուսուցանում էր նրանց ու ասում. «Գրուած է՝ իմ տունը բոլոր ազգերի համար աղօթքի տուն է կոչուելու, իսկ դուք այն դարձրել էք աւազակների որջեր»
17 Եւ սորվեցուց անոնց ու ըսաւ. «Գրուած չէ՞ թէ ‘Իմ տունս աղօթքի տուն պիտի կոչուի բոլոր ազգերուն’. բայց դուք անիկա աւազակներու այր ըրիք»։
Եւ ուսուցանէր եւ ասէր ցնոսա. [62]Գրեալ է`` թէ` Տուն իմ տուն աղօթից կոչեսցի ամենայն հեթանոսաց, եւ դուք արարէք զդա այրս աւազակաց:

11:17: Ուսուցանէր զնոսա եւ ասէր. Գրեալ է, թէ տունդ իմ տո՛ւն աղօթից կոչեսցի ամենայն հեթանոսաց, եւ դուք արարէք զդա այրս աւազակաց[804]։
[804] Ոմանք. Եւ ուսուցանէր եւ ասէր ցնոսա. Գրեալ է. Տուն իմ տուն ա՛՛։
17 Եւ ուսուցանում էր նրանց ու ասում. «Գրուած է՝ իմ տունը բոլոր ազգերի համար աղօթքի տուն է կոչուելու, իսկ դուք այն դարձրել էք աւազակների որջեր»
17 Եւ սորվեցուց անոնց ու ըսաւ. «Գրուած չէ՞ թէ ‘Իմ տունս աղօթքի տուն պիտի կոչուի բոլոր ազգերուն’. բայց դուք անիկա աւազակներու այր ըրիք»։
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11:1717: И учил их, говоря: не написано ли: дом Мой домом молитвы наречется для всех народов? а вы сделали его вертепом разбойников.
11:17  καὶ ἐδίδασκεν καὶ ἔλεγεν αὐτοῖς, οὐ γέγραπται ὅτι ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν.
11:17. καὶ (And) ἐδίδασκεν (it-was-teaching) καὶ (and) ἔλεγεν (it-was-forthing,"Οὐ (Not) γέγραπται (it-had-come-to-be-scribed) ὅτι (which-a-one," Ὁ ( The-one ) οἶκός ( a-house ) μου ( of-me ) οἶκος ( a-house ) προσευχῆς ( of-a-goodly-holding-toward ) κληθήσεται ( it-shall-be-called-unto ) πᾶσιν ( unto-all ) τοῖς ( unto-the-ones ) ἔθνεσιν ; ( unto-nations ?"ὑμεῖς (Ye) δὲ (moreover) πεποιήκατε (ye-had-come-to-do-unto) αὐτὸν (to-it) σπήλαιον ( to-a-cavelet ) λῃστῶν . ( of-robbers )
11:17. et docebat dicens eis non scriptum est quia domus mea domus orationis vocabitur omnibus gentibus vos autem fecistis eam speluncam latronumAnd he taught, saying to them: Is it not written: My house shall be called the house of prayer to all nations, but you have made it a den of thieves.
17. And he taught, and said unto them, Is it not written, My house shall be called a house of prayer for all the nations? but ye have made it a den of robbers.
11:17. And he taught them, saying: “Is it not written: ‘For my house shall be called the house of prayer for all nations?’ But you have made it into a den of robbers.”
11:17. And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.
And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves:

17: И учил их, говоря: не написано ли: дом Мой домом молитвы наречется для всех народов? а вы сделали его вертепом разбойников.
11:17  καὶ ἐδίδασκεν καὶ ἔλεγεν αὐτοῖς, οὐ γέγραπται ὅτι ὁ οἶκός μου οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ πεποιήκατε αὐτὸν σπήλαιον λῃστῶν.
11:17. et docebat dicens eis non scriptum est quia domus mea domus orationis vocabitur omnibus gentibus vos autem fecistis eam speluncam latronum
And he taught, saying to them: Is it not written: My house shall be called the house of prayer to all nations, but you have made it a den of thieves.
11:17. And he taught them, saying: “Is it not written: ‘For my house shall be called the house of prayer for all nations?’ But you have made it into a den of robbers.”
11:17. And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:17: And he taught - them - See on Mat 21:12 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: Is it: Kg1 8:41-48; Isa 56:7, Isa 60:7; Luk 19:46
of all nations the house of prayer: or, an house of prayer for all nations
a den: Jer 7:11; Hos 12:7; Joh 2:16
Geneva 1599
11:17 And he taught, saying unto them, Is it not written, My house shall be (d) called of all nations the house of prayer? but ye have made it a den of thieves.
(d) Will openly be considered and taken to be so.
John Gill
11:17 And he taught, saying unto them, is it not written,.... In Is 56:7.
My house shall be called of all nations, the house of prayer? For not only the Jews went up to the temple to pray, see Lk 18:10, but the Gentiles also, who became of the Jewish religion, and had a court built for that purpose; and so the whole temple, from hence, was called an house of prayer: and the meaning is, not only that it should be called so by the Gentiles, but that it should be so to them, and made use of by them as such. Jarchi's note on the clause in Is 56:7 is, "not for Israel only, but also for the proselytes."
But ye have made it a den of thieves; for no other, in our Lord's esteem, were the buyers and sellers of sheep, oxen, and doves, and the money changers, and the priests that encouraged them, and had a profit out of them: now these had their seats, shops, and tables, within the mountain of the house; and even in that part of it, which was assigned to the Gentiles, the nations of the world, who became proselytes, and came up to Jerusalem to worship there at certain times; See Gill on Mt 21:13.
John Wesley
11:17 Is 56:7; Jer 7:11.
11:1811:18: Լուա՛ն քահանայապետքն եւ դպիրք, եւ խնդրէին թէ ո՞րպէս կորուսցեն զնա, բայց երկնչէի՛ն ՚ի նմանէ. զի ամենայն ժողովուրդն զարմացեա՛լ էր ընդ ուսումն նորա[805]։ [805] Ոմանք. Ընդ ուսումնն նորա։
18 Քահանայապետներն ու օրէնսգէտները լսեցին այս եւ մի միջոց էին փնտռում, թէ ինչպէս կորստեան մատնեն նրան, բայց վախենում էին նրանից, որովհետեւ ամբողջ ժողովուրդը զարմացած էր նրա ուսուցման վրայ
18 Դպիրներն ու քահանայապետները զայս լսելով՝ կը փնտռէին թէ ի՛նչպէս կորսնցնեն զանիկա, քանզի անկէ կը վախնային. վասն զի բոլոր ժողովուրդը զարմացեր էր անոր վարդապետութեանը վրայ։
Լուան քահանայապետքն եւ դպիրք, եւ խնդրէին թէ ո՛րպէս կորուսցեն զնա, բայց երկնչէին ի նմանէ. զի ամենայն ժողովուրդն զարմացեալ էր ընդ ուսումն նորա:

11:18: Լուա՛ն քահանայապետքն եւ դպիրք, եւ խնդրէին թէ ո՞րպէս կորուսցեն զնա, բայց երկնչէի՛ն ՚ի նմանէ. զի ամենայն ժողովուրդն զարմացեա՛լ էր ընդ ուսումն նորա[805]։
[805] Ոմանք. Ընդ ուսումնն նորա։
18 Քահանայապետներն ու օրէնսգէտները լսեցին այս եւ մի միջոց էին փնտռում, թէ ինչպէս կորստեան մատնեն նրան, բայց վախենում էին նրանից, որովհետեւ ամբողջ ժողովուրդը զարմացած էր նրա ուսուցման վրայ
18 Դպիրներն ու քահանայապետները զայս լսելով՝ կը փնտռէին թէ ի՛նչպէս կորսնցնեն զանիկա, քանզի անկէ կը վախնային. վասն զի բոլոր ժողովուրդը զարմացեր էր անոր վարդապետութեանը վրայ։
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11:1818: Услышали [это] книжники и первосвященники, и искали, как бы погубить Его, ибо боялись Его, потому что весь народ удивлялся учению Его.
11:18  καὶ ἤκουσαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς, καὶ ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν· ἐφοβοῦντο γὰρ αὐτόν, πᾶς γὰρ ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ.
11:18. καὶ (And) ἤκουσαν (they-heard,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) γραμματεῖς, (letterers-of,"καὶ (and) ἐζήτουν (they-were-seeking-unto) πῶς (unto-whither) αὐτὸν (to-it) ἀπολέσωσιν: (they-might-have-destructed-off) ἐφοβοῦντο ( they-were-feareeing-unto ) γὰρ (therefore) αὐτόν, (to-it,"πᾶς (all) γὰρ (therefore) ὁ (the-one) ὄχλος (a-crowd) ἐξεπλήσσετο (it-was-being-smitten-out) ἐπὶ (upon) τῇ (unto-the-one) διδαχῇ (unto-a-teaching) αὐτοῦ. (of-it)
11:18. quo audito principes sacerdotum et scribae quaerebant quomodo eum perderent timebant enim eum quoniam universa turba admirabatur super doctrina eiusWhich when the chief priests and the scribes had heard, they sought how they might destroy him. For they feared him, because the whole multitude was in admiration at his doctrine.
18. And the chief priests and the scribes heard it, and sought how they might destroy him: for they feared him, for all the multitude was astonished at his teaching.
11:18. And when the leaders of the priests, and the scribes, had heard this, they sought a means by which they might destroy him. For they feared him, because the entire multitude was in admiration over his doctrine.
11:18. And the scribes and chief priests heard [it], and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.
And the scribes and chief priests heard [it], and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine:

18: Услышали [это] книжники и первосвященники, и искали, как бы погубить Его, ибо боялись Его, потому что весь народ удивлялся учению Его.
11:18  καὶ ἤκουσαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς, καὶ ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν· ἐφοβοῦντο γὰρ αὐτόν, πᾶς γὰρ ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ.
11:18. quo audito principes sacerdotum et scribae quaerebant quomodo eum perderent timebant enim eum quoniam universa turba admirabatur super doctrina eius
Which when the chief priests and the scribes had heard, they sought how they might destroy him. For they feared him, because the whole multitude was in admiration at his doctrine.
11:18. And when the leaders of the priests, and the scribes, had heard this, they sought a means by which they might destroy him. For they feared him, because the entire multitude was in admiration over his doctrine.
11:18. And the scribes and chief priests heard [it], and sought how they might destroy him: for they feared him, because all the people was astonished at his doctrine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
11:18
All the people were astonished - He became popular among them. The Pharisees saw that their authority was lessened or destroyed. They were therefore envious of him, and sought his life.
His doctrine - His teaching. He taught with power and authority so great that the multitudes were awed, and were constrained to obey.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: and: Mar 3:6, Mar 12:12, Mar 14:1, Mar 14:2; Isa 49:7; Mat 21:15, Mat 21:38, Mat 21:39, Mat 21:45, Mat 21:46, Mat 26:3, Mat 26:4; Luk 19:47; Joh 11:53-57
feared: Mar 11:32, Mar 6:20; Kg1 18:17, Kg1 18:18, Kg1 21:20, Kg1 22:8, Kg1 22:18; Mat 21:46; Act 24:25; Rev 11:5-10
astonished: Mar 1:22; Mat 7:28; Luk 4:22; Joh 7:46
John Gill
11:18 And the Scribes and chief priests heard it,.... The reproof he gave to the money changers, and buyers, and sellers in the temple; and his strict prohibition that none should carry any vessels through it; and the argument he used from the prophecy of Isaiah, and the sharp rebuke he gave for the profanation of the holy place:
and sought how they might destroy him: they took counsel together to take away his life, for they hated reformation:
for they feared him; lest he should go on to make great changes and alterations among them, which would affect their credit and character, and their gains also, and draw the people after him:
because all the people were astonished at his doctrine; both as to the matter of it, which were such words as never man spake; and, as to the manner of it, being with such majesty, power, and authority, as the Scribes and Pharisees taught not with; and also at the miracles, by which it was confirmed, as well as at the reformation and discipline he was introducing; which was done with such an air of sovereignty and power, as was amazing.
John Wesley
11:18 They feared him - That is, they were afraid to take him by violence, lest it should raise a tumult; because all the people was astonished at his teaching - Both at the excellence of his discourse, and at the majesty and authority with which he taught.
11:1911:19: Եւ իբրեւ երեկոյ լինէր՝ արտաքո՛յ քան զքաղաքն ելանէին։
19 Երբ երեկոյ եղաւ, քաղաքից դուրս ելան:
19 Իրիկունը քաղաքէն դուրս ելաւ։
Եւ իբրեւ երեկոյ լինէր, արտաքոյ քան զքաղաքն [63]ելանէին:

11:19: Եւ իբրեւ երեկոյ լինէր՝ արտաքո՛յ քան զքաղաքն ելանէին։
19 Երբ երեկոյ եղաւ, քաղաքից դուրս ելան:
19 Իրիկունը քաղաքէն դուրս ելաւ։
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11:1919: Когда же стало поздно, Он вышел вон из города.
11:19  καὶ ὅταν ὀψὲ ἐγένετο, ἐξεπορεύοντο ἔξω τῆς πόλεως.
11:19. Καὶ (And) ὅταν (which-also-ever) ὀψὲ (of-late) ἐγένετο , ( it-had-became ) ἐξεπορεύοντο ( they-were-traversing-out-of ) ἔξω (out-unto-which) τῆς (of-the-one) πόλεως. (of-a-city)
11:19. et cum vespera facta esset egrediebatur de civitateAnd when evening was come, he went forth out of the city.
19. And every evening he went forth out of the city.
11:19. And when evening had arrived, he departed from the city.
11:19. And when even was come, he went out of the city.
And when even was come, he went out of the city:

19: Когда же стало поздно, Он вышел вон из города.
11:19  καὶ ὅταν ὀψὲ ἐγένετο, ἐξεπορεύοντο ἔξω τῆς πόλεως.
11:19. et cum vespera facta esset egrediebatur de civitate
And when evening was come, he went forth out of the city.
11:19. And when evening had arrived, he departed from the city.
11:19. And when even was come, he went out of the city.
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Adam Clarke: Commentary on the Bible - 1831
11:19: He went out of the city - To go to Bethany.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: Mar 11:11; Luk 21:37; Joh 12:36
John Gill
11:19 And when even was come, he went out of the city. Of Jerusalem, as he did the evening before, and for the same reasons: probably he went to Bethany, where he had lodged the last night, with Lazarus, Martha, and Mary; or to the Mount of Olives, where he sometimes spent the night in prayer: the Syriac version renders it, "they went out"; for Christ took his disciples with him, as is evident from the following verse.
11:2011:20: Եւ մինչ դեռ այգուցն առ նովաւ անցանէին, տեսին զթզենին ցամաքեա՛լ յարմատոց։
20 Յաջորդ օրը, առաւօտեան, մինչ նոյն ճանապարհից էին անցնում, թզենին արմատից չորացած տեսան
20 Առտուն երբ անկէ կ’անցնէին, թզենին տեսան արմատէն չորցած։
Եւ մինչդեռ այգուցն առ նովաւ անցանէին, տեսին զթզենին ցամաքեալ յարմատոց:

11:20: Եւ մինչ դեռ այգուցն առ նովաւ անցանէին, տեսին զթզենին ցամաքեա՛լ յարմատոց։
20 Յաջորդ օրը, առաւօտեան, մինչ նոյն ճանապարհից էին անցնում, թզենին արմատից չորացած տեսան
20 Առտուն երբ անկէ կ’անցնէին, թզենին տեսան արմատէն չորցած։
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11:2020: Поутру, проходя мимо, увидели, что смоковница засохла до корня.
11:20  καὶ παραπορευόμενοι πρωῒ εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν.
11:20. Καὶ (And) παραπορευόμενοι ( traversing-beside-of ) πρωὶ (unto-early) εἶδον (they-had-seen) τὴν (to-the-one) συκῆν (to-a-figging) ἐξηραμμένην (to-having-had-come-to-be-dried) ἐκ (out) ῥιζῶν. (of-roots)
11:20. et cum mane transirent viderunt ficum aridam factam a radicibusAnd when they passed by in the morning they saw the fig tree dried up from the roots.
20. And as they passed by in the morning, they saw the fig tree withered away from the roots.
11:20. And when they passed by in the morning, they saw that the fig tree had dried up from the roots.
11:20. And in the morning, as they passed by, they saw the fig tree dried up from the roots.
And in the morning, as they passed by, they saw the fig tree dried up from the roots:

20: Поутру, проходя мимо, увидели, что смоковница засохла до корня.
11:20  καὶ παραπορευόμενοι πρωῒ εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν.
11:20. et cum mane transirent viderunt ficum aridam factam a radicibus
And when they passed by in the morning they saw the fig tree dried up from the roots.
11:20. And when they passed by in the morning, they saw that the fig tree had dried up from the roots.
11:20. And in the morning, as they passed by, they saw the fig tree dried up from the roots.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-26: (См. Мф XXI, 20-22). Ев. Марк передает более обширную речь Христа, чем та, которая имеется в Ев. Матфея. - Веру Божию - т.е. веру в Бога как всемогущего, Который может сделать все, чего бы ни попросили ученики Христа. Дело здесь идет, может быть, о той чудодейственной вере, которая подавалась во времена апостолов некоторым христианам как особый дар Св. Духа (ср. 1: Кор XIII, 2). Указанием на такую веру Господь утешает Своих учеников ввиду ожидающих их трудностей при проповедовании Евангелия. - Чего ни будете просить в молитве... Ученики при молитве о чем-нибудь должны верить, что они это получат: можно сказать, что вера ставит молящегося в такое положение, когда он представляет себя уже получившим от Бога все, о чем он молится, чего желает. - И когда стоите на молитве, прощайте... С другой стороны, необходимо стоящему (ср. Мф VI, 5: о стоянии во время совершения молитвы) на молитве быть проникнутым чувством прощения по отношению к своим оскорбителям. Иначе Бог не простит молящемуся и его вины пред Ним, а в таком случае он не может рассчитывать на услышание своего ходатайства о совершении через него и для него какого-либо необычайного дела Божия (чуда). Ср. Мф VI, 14-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: Mar 11:14; Job 18:16, Job 18:17, Job 20:5-7; Isa 5:4, Isa 40:24; Mat 13:6, Mat 15:13, Mat 21:19, Mat 21:20; Joh 15:6; Heb 6:8; Jde 1:12
they saw: Matthew informs us that this tree grew by the way-side, and was therefore not private, but public property; so that the destruction of it really injured no one. Our Lord was pleased to make use of this miracle to prefigure the speedy ruin of the Jewish nation, on account of its unfruitfulness under greater advantages than any other people enjoyed at that day; and, like all the rest of his miracles, it was done with a gracious intention, to alarm his countrymen, and induce them to repent.
Geneva 1599
11:20 (4) And in the morning, as they passed by, they saw the fig tree dried up from the roots.
(4) The power of faith is exceedingly great, and charity is always joined with it.
John Gill
11:20 And in the morning, as they passed by,.... The fig tree; when they returned the next morning from Bethany, or the Mount of Olives, or the place, wherever it was, they had been that night:
they saw the fig tree dried up from the roots; they did not see it immediately wither as it did, nor could they see it, as they went from Jerusalem to this place, because it was then in the evening; but in the morning, as they came along, they observed it; not only that the tender branches and boughs of it, but the trunk and body of the tree, and even the roots of it, were all dried up; so that it was entirely dead, and there was no room ever to expect it would revive, and bear any more fruit.
John Wesley
11:20 Mt 21:20.
Robert Jamieson, A. R. Fausset and David Brown
11:20 And in the morning--of Tuesday, the third day of the week: He had slept, as during all this week, at Bethany.
as they passed by--going into Jerusalem again.
they saw the fig tree dried up from the roots--no partial blight, leaving life in the root; but it was now dead, root and branch. In Mt 21:19 it is said it withered away as soon as it was cursed. But the full blight had not appeared probably at once; and in the dusk perhaps, as they returned to Bethany, they had not observed it. The precision with which Mark distinguishes the days is not observed by Matthew, intent only on holding up the truths which the incident was designed to teach. In Matthew the whole is represented as taking place at once, just as the two stages of Jairus' daughter--dying and dead--are represented by him as one. The only difference is between a mere summary and a more detailed narrative, each of which only confirms the other.
11:2111:21: Յիշեա՛ց Պե՛տրոս՝ եւ ասէ ցնա. Ռաբբի՝ ահաւասիկ թզենին զոր անիծեր՝ ցամաքեցա՛ւ[806]։ [806] Ոսկան. Եւ յիշեաց Պետ՛՛։
21 Պետրոսը յիշեց եւ ասաց նրան. «Ռաբբի՛, ահաւասիկ թզենին, որին անիծեցիր, չորացել է»
21 Պետրոսին միտքը եկաւ ու ըսաւ անոր. «Ռաբբի՛, ահա՛ թզենին որ անիծեցիր՝ չորցեր է»։
Յիշեաց Պետրոս եւ ասէ ցնա. Ռաբբի, ահաւասիկ թզենին զոր անիծեր` ցամաքեցաւ:

11:21: Յիշեա՛ց Պե՛տրոս՝ եւ ասէ ցնա. Ռաբբի՝ ահաւասիկ թզենին զոր անիծեր՝ ցամաքեցա՛ւ[806]։
[806] Ոսկան. Եւ յիշեաց Պետ՛՛։
21 Պետրոսը յիշեց եւ ասաց նրան. «Ռաբբի՛, ահաւասիկ թզենին, որին անիծեցիր, չորացել է»
21 Պետրոսին միտքը եկաւ ու ըսաւ անոր. «Ռաբբի՛, ահա՛ թզենին որ անիծեցիր՝ չորցեր է»։
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11:2121: И, вспомнив, Петр говорит Ему: Равви! посмотри, смоковница, которую Ты проклял, засохла.
11:21  καὶ ἀναμνησθεὶς ὁ πέτρος λέγει αὐτῶ, ῥαββί, ἴδε ἡ συκῆ ἣν κατηράσω ἐξήρανται.
11:21. καὶ (And) ἀναμνησθεὶς (having-been-reminded-up) ὁ (the-one) Πέτρος (a-Petros) λέγει (it-fortheth) αὐτῷ (unto-it,"Ῥαββεί, (Rabbei,"ἴδε (thou-should-have-had-seen,"ἡ (the-one) συκῆ (a-figging) ἣν (to-which) κατηράσω ( thou-down-cursed-unto ) ἐξήρανται. (it-had-come-to-be-dried)
11:21. et recordatus Petrus dicit ei rabbi ecce ficus cui maledixisti aruitAnd Peter remembering, said to him: Rabbi, behold the fig tree which thou didst curse is withered away.
21. And Peter calling to remembrance saith unto him, Rabbi, behold, the fig tree which thou cursedst is withered away.
11:21. And Peter, remembering, said to him, “Master, behold, the fig tree that you cursed has withered.”
11:21. And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.
And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away:

21: И, вспомнив, Петр говорит Ему: Равви! посмотри, смоковница, которую Ты проклял, засохла.
11:21  καὶ ἀναμνησθεὶς ὁ πέτρος λέγει αὐτῶ, ῥαββί, ἴδε ἡ συκῆ ἣν κατηράσω ἐξήρανται.
11:21. et recordatus Petrus dicit ei rabbi ecce ficus cui maledixisti aruit
And Peter remembering, said to him: Rabbi, behold the fig tree which thou didst curse is withered away.
11:21. And Peter, remembering, said to him, “Master, behold, the fig tree that you cursed has withered.”
11:21. And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
11:21
Thou cursedst - To curse means to devote to destruction. This is its meaning here. It does not in this place imply blame, but simply that it should be destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: Pro 3:33; Zac 5:3, Zac 5:4; Mat 25:41; Co1 16:22
John Gill
11:21 And Peter, calling to remembrance,.... Not so much the tree, and its spreading leaves, and the greatness of it, and the flourishing condition it was in, the other day, as the imprecation of Christ upon it:
saith unto him, Master, behold, the fig tree which thou cursedst is withered away; which he observed, as matter of astonishment, and as an instance of Christ's surprising power and authority; See Gill on Mt 21:20.
Robert Jamieson, A. R. Fausset and David Brown
11:21 And Peter calling to remembrance saith unto him--satisfied that a miracle so very peculiar--a miracle, not of blessing, as all His other miracles, but of cursing--could not have been wrought but with some higher reference, and fully expecting to hear something weighty on the subject.
Master, behold, the fig tree which thou cursedst is withered away--so connecting the two things as to show that he traced the death of the tree entirely to the curse of his Lord. Matthew (Mt 21:20) gives this simply as a general exclamation of surprise by the disciples "how soon" the blight had taken effect.
11:2211:22: Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Եթէ ունիցիք զհաւատսն Աստուծոյ,
22 Յիսուս պատասխանեց եւ ասաց նրան. «Եթէ Աստծու հանդէպ հաւատ ունենաք
22 Յիսուս պատասխան տալով՝ ըսաւ անոնց. «Աստուծոյ վրայ հաւատք ունեցէք.
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. [64]Եթէ ունիցիք զհաւատսն Աստուծոյ:

11:22: Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Եթէ ունիցիք զհաւատսն Աստուծոյ,
22 Յիսուս պատասխանեց եւ ասաց նրան. «Եթէ Աստծու հանդէպ հաւատ ունենաք
22 Յիսուս պատասխան տալով՝ ըսաւ անոնց. «Աստուծոյ վրայ հաւատք ունեցէք.
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: Иисус, отвечая, говорит им:
11:22  καὶ ἀποκριθεὶς ὁ ἰησοῦς λέγει αὐτοῖς, ἔχετε πίστιν θεοῦ,
11:22. καὶ (And) ἀποκριθεὶς (having-been-separated-off) ὁ (the-one) Ἰησοῦς (an-Iesous) λέγει (it-fortheth) αὐτοῖς (unto-them,"Ἔχετε (Ye-should-hold) πίστιν (to-a-trust) θεοῦ: (of-a-Deity)
11:22. et respondens Iesus ait illis habete fidem DeiAnd Jesus answering, saith to them: Have the faith of God.
22. And Jesus answering saith unto them, Have faith in God.
11:22. And in response, Jesus said to them: “Have the faith of God.
11:22. And Jesus answering saith unto them, Have faith in God.
And Jesus answering saith unto them, Have faith in God:

22: Иисус, отвечая, говорит им:
11:22  καὶ ἀποκριθεὶς ὁ ἰησοῦς λέγει αὐτοῖς, ἔχετε πίστιν θεοῦ,
11:22. et respondens Iesus ait illis habete fidem Dei
And Jesus answering, saith to them: Have the faith of God.
11:22. And in response, Jesus said to them: “Have the faith of God.
11:22. And Jesus answering saith unto them, Have faith in God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:22: Have faith in God - Εχετε πιϚιν θεου is a mere Hebraism: have the faith of God, i.e. have strong faith, or the strongest faith, for thus the Hebrews expressed the superlative degree; so the mountains of God mean exceeding great mountains - the hail of God, exceeding great hail, etc.
Albert Barnes: Notes on the Bible - 1834
11:22
Have faith in God - Literally, "Have the faith of God." This may mean, have strong faith, or have confidence in God; a strong belief that he is able to accomplish things that appear most difficult with infinite ease, as the fig-tree was made to wither away by a word.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: Have: Mar 9:23; Ch2 20:20; Psa 62:8; Isa 7:9; Joh 14:1; Tit 1:1
faith in God: or, the faith of God, Col 2:12
Geneva 1599
11:22 And Jesus answering saith unto them, Have (e) faith in God.
(e) The faith of God is that assured faith and trust which we have in him.
John Gill
11:22 And Jesus answering, saith unto them,.... To all the disciples; for what Peter said, he said in the name of them all; and according to Matthew, the disciples said, "how soon is the fig tree withered away?" To which this is an answer; though the Arabic version renders it, "to him"; as if the words were directed particularly to Peter:
have faith in God; or "the faith of God", so the Vulgate Latin, Syriac, Persic, and Ethiopic versions; that is, exercise, and make use of that faith which has God for its author, which is the work of God, and of his operation, a free grace gift of his; and which has God for its object; and is supported by his power, and encouraged by his goodness, truth, and faithfulness: and so the Arabic version renders it, "believe in God"; not only that such things may be done, as the drying up a fig tree, but those that are much greater.
John Wesley
11:22 Have faith in God - And who could find fault, if the Creator and Proprietor of all things were to destroy, by a single word of his mouth, a thousand of his inanimate creatures, were it only to imprint this important lesson more deeply on one immortal spirit?
Robert Jamieson, A. R. Fausset and David Brown
11:22 And Jesus answering saith unto them, Have faith in God.
11:2311:23: ամէն ասեմ ձեզ. Որոք ասիցէ լերինս այսմիկ. Բարձի՛ր եւ անկի՛ր ՚ի ծով, եւ ո՛չ երկմտիցէ ՚ի սրտի իւրում, այլ հաւատայցէ թէ զոր ասէն լինի, եղիցի՛ նմա զոր ինչ եւ ասիցէ[807]։ [807] Ոմանք. Զոր ասէն՝ լինիցի. եղի՛՛։
23 ճշմարիտ եմ ասում ձեզ, ով որ այս լերանն ասի՝ ե՛լ եւ ծո՛վն ընկիր, եւ իր սրտում չկասկածի, այլ հաւատայ, թէ ինչ որ ասում է, կը լինի, նա ինչ էլ ասի, կը կատարուի
23 Քանզի ճշմարիտ կ’ըսեմ ձեզի, ‘Ով որ այս լերան ըսէ՝ «Ելի՛ր ու ծովը ինկի՛ր» եւ իր սրտին մէջ չերկմտի, հապա հաւատայ թէ ի՛նչ որ ըսէ՝ կ’ըլլայ, պիտի ըլլայ անոր ինչ որ ըսէ’։
ամէն ասեմ ձեզ. Որ ոք ասիցէ լերինս այսմիկ. Բարձիր եւ անկիր ի ծով, եւ ոչ երկմտիցէ ի սրտի իւրում, այլ հաւատայցէ թէ զոր ասէն` լինի, եղիցի նմա զոր ինչ եւ ասիցէ:

11:23: ամէն ասեմ ձեզ. Որոք ասիցէ լերինս այսմիկ. Բարձի՛ր եւ անկի՛ր ՚ի ծով, եւ ո՛չ երկմտիցէ ՚ի սրտի իւրում, այլ հաւատայցէ թէ զոր ասէն լինի, եղիցի՛ նմա զոր ինչ եւ ասիցէ[807]։
[807] Ոմանք. Զոր ասէն՝ լինիցի. եղի՛՛։
23 ճշմարիտ եմ ասում ձեզ, ով որ այս լերանն ասի՝ ե՛լ եւ ծո՛վն ընկիր, եւ իր սրտում չկասկածի, այլ հաւատայ, թէ ինչ որ ասում է, կը լինի, նա ինչ էլ ասի, կը կատարուի
23 Քանզի ճշմարիտ կ’ըսեմ ձեզի, ‘Ով որ այս լերան ըսէ՝ «Ելի՛ր ու ծովը ինկի՛ր» եւ իր սրտին մէջ չերկմտի, հապա հաւատայ թէ ի՛նչ որ ըսէ՝ կ’ըլլայ, պիտի ըլլայ անոր ինչ որ ըսէ’։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: имейте веру Божию, ибо истинно говорю вам, если кто скажет горе сей: поднимись и ввергнись в море, и не усомнится в сердце своем, но поверит, что сбудется по словам его, --будет ему, что ни скажет.
11:23  ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῶ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῶ.
11:23. ἀμὴν (Amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) ὃς (which) ἂν (ever) εἴπῃ (it-might-have-had-said) τῷ (unto-the-one) ὄρει (unto-a-jut) τούτῳ (unto-the-one-this,"Ἄρθητι (Thou-should-have-been-lifted) καὶ (and) βλήθητι (thou-should-have-been-casted) εἰς (into) τὴν (to-the-one) θάλασσαν, (to-a-sea,"καὶ (and) μὴ (lest) διακριθῇ (it-might-have-been-separated-through) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) αὐτοῦ (of-it,"ἀλλὰ (other) πιστεύῃ (it-might-trust-of) ὅτι (to-which-a-one) ὃ (to-which) λαλεῖ (it-speaketh-unto) γίνεται , ( it-becometh ," ἔσται ( it-shall-be ) αὐτῷ. (unto-it)
11:23. amen dico vobis quicumque dixerit huic monti tollere et mittere in mare et non haesitaverit in corde suo sed crediderit quia quodcumque dixerit fiat fiet eiAmen I say to you that whosoever shall say to this mountain, Be thou removed and be cast into the sea, and shall not stagger in his heart, but be believe that whatsoever he saith shall be done; it shall be done unto him.
23. Verily I say unto you, Whosoever shall say unto this mountain, Be thou taken up and cast into the sea; and shall not doubt in his heart, but shall believe that what he saith cometh to pass; he shall have it.
11:23. Amen I say to you, that whoever will say to this mountain, ‘Be taken up and cast into the sea,’ and who will not have hesitated in his heart, but will have believed: then whatever he has said be done, it shall be done for him.
11:23. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.
For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith:

23: имейте веру Божию, ибо истинно говорю вам, если кто скажет горе сей: поднимись и ввергнись в море, и не усомнится в сердце своем, но поверит, что сбудется по словам его, --будет ему, что ни скажет.
11:23  ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῶ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῶ.
11:23. amen dico vobis quicumque dixerit huic monti tollere et mittere in mare et non haesitaverit in corde suo sed crediderit quia quodcumque dixerit fiat fiet ei
Amen I say to you that whosoever shall say to this mountain, Be thou removed and be cast into the sea, and shall not stagger in his heart, but be believe that whatsoever he saith shall be done; it shall be done unto him.
11:23. Amen I say to you, that whoever will say to this mountain, ‘Be taken up and cast into the sea,’ and who will not have hesitated in his heart, but will have believed: then whatever he has said be done, it shall be done for him.
11:23. For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: whosoever: Mat 17:20, Mat 21:21; Luk 17:6; Co1 13:2
and shall: Mat 14:13; Rom 4:18-25; Heb 11:17-19; Jam 1:5, Jam 1:6
whatsoever: Psa 37:4; Joh 14:13, Joh 15:7
John Gill
11:23 For verily I say unto you, that whosoever shall say unto this mountain,.... The Mount of Olives, at, or near which they now were,
be thou removed, and be thou cast into the sea; that is, of Galilee, which was nearest, and yet many miles off:
and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; not only as to removing a mountain, and casting it into the sea, but any thing equally difficult;
he shall have whatsoever he saith: whatever he commands shall be done; See Gill on Mt 21:21.
Robert Jamieson, A. R. Fausset and David Brown
11:23 For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed . . . he shall have whatsoever he saith--Here is the lesson now. From the nature of the case supposed--that they might wish a mountain removed and cast into the sea, a thing far removed from anything which they could be thought actually to desire--it is plain that not physical but moral obstacles to the progress of His kingdom were in the Redeemer's view, and that what He designed to teach was the great lesson, that no obstacle should be able to stand before a confiding faith in God.
11:2411:24: Վասն այսորիկ ասե՛մ ձեզ. Զամենայն ինչ վասն որոյ աղօթս արարեալ խնդրիցէք, եւ հաւատայցէք թէ առնուք, եղիցի՛ ձեզ[808]։[808] Ոմանք. Զի ամենայն ինչ վասն որոյ... թէ առնուցուք, եղիցի։ *Աստանօր Ոսկան առեալ ՚ի Լատինականէն յաւելու համար 26. *Զի եթէ դուք ոչ թողուցուք. եւ ոչ Հայրն ձեր որ յերկինս է՝ թողցէ ձեզ զյանցանս ձեր։ Որ ոչ երեւի ՚ի գրչագիրս մեր։
24 Դրա համար ասում եմ ձեզ. ամէն ինչ, որ աղօթք անելով խնդրէք եւ հաւատաք, թէ կը ստանաք[21], կը տրուի ձեզ [21] 21. Յունարէնը եւ հաւատաք, թէ կը ստանաք-ի փոխարէն ունի հաւատացէք, թէ ստացել էք այն:
24 Ասոր համար կ’ըսեմ ձեզի. ‘Ի՛նչ բան որ աղօթքով կը խնդրէք, հաւատացէք թէ պիտի առնէք եւ պիտի ըլլայ ձեզի’։
Վասն այսորիկ ասեմ ձեզ. Ամենայն ինչ վասն որոյ աղօթս արարեալ խնդրիցէք, եւ հաւատայցէք թէ առնուցուք, եղիցի ձեզ:

11:24: Վասն այսորիկ ասե՛մ ձեզ. Զամենայն ինչ վասն որոյ աղօթս արարեալ խնդրիցէք, եւ հաւատայցէք թէ առնուք, եղիցի՛ ձեզ[808]։
[808] Ոմանք. Զի ամենայն ինչ վասն որոյ... թէ առնուցուք, եղիցի։ *Աստանօր Ոսկան առեալ ՚ի Լատինականէն յաւելու համար 26. *Զի եթէ դուք ոչ թողուցուք. եւ ոչ Հայրն ձեր որ յերկինս է՝ թողցէ ձեզ զյանցանս ձեր։ Որ ոչ երեւի ՚ի գրչագիրս մեր։
24 Դրա համար ասում եմ ձեզ. ամէն ինչ, որ աղօթք անելով խնդրէք եւ հաւատաք, թէ կը ստանաք[21], կը տրուի ձեզ
[21] 21. Յունարէնը եւ հաւատաք, թէ կը ստանաք-ի փոխարէն ունի հաւատացէք, թէ ստացել էք այն:
24 Ասոր համար կ’ըսեմ ձեզի. ‘Ի՛նչ բան որ աղօթքով կը խնդրէք, հաւատացէք թէ պիտի առնէք եւ պիտի ըլլայ ձեզի’։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: Потому говорю вам: всё, чего ни будете просить в молитве, верьте, что получите, --и будет вам.
11:24  διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν.
11:24. διὰ (Through) τοῦτο (to-the-one-this) λέγω (I-forth) ὑμῖν, (unto-ye," πάντα ( to-all ) ὅσα ( to-which-a-which ) προσεύχεσθε ( ye-goodly-hold-toward ) καὶ (and) αἰτεῖσθε , ( ye-appeal-unto ,"πιστεύετε (ye-should-trust-of) ὅτι (to-which-a-one) ἐλάβετε, (ye-had-taken,"καὶ (and) ἔσται ( it-shall-be ) ὑμῖν. (unto-ye)
11:24. propterea dico vobis omnia quaecumque orantes petitis credite quia accipietis et veniet vobisTherefore I say unto you, all things, whatsoever you ask when ye pray, believe that you shall receive: and they shall come unto you.
24. Therefore I say unto you, All things whatsoever ye pray and ask for, believe that ye have received them, and ye shall have them.
11:24. For this reason, I say to you, all things whatsoever that you ask for when praying: believe that you will receive them, and they will happen for you.
11:24. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive [them], and ye shall have [them].
Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive [them], and ye shall have:

24: Потому говорю вам: всё, чего ни будете просить в молитве, верьте, что получите, --и будет вам.
11:24  διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν.
11:24. propterea dico vobis omnia quaecumque orantes petitis credite quia accipietis et veniet vobis
Therefore I say unto you, all things, whatsoever you ask when ye pray, believe that you shall receive: and they shall come unto you.
11:24. For this reason, I say to you, all things whatsoever that you ask for when praying: believe that you will receive them, and they will happen for you.
11:24. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive [them], and ye shall have [them].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: What: Mat 7:7-11, Mat 18:19, Mat 21:22; Luk 11:9-13, Luk 18:1-8; Joh 14:13, Joh 15:7; Joh 16:23-27; Jam 1:5, Jam 1:6, Jam 5:15-18; Jo1 3:22, Jo1 5:14, Jo1 5:15
Geneva 1599
11:24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that (f) ye receive [them], and ye shall have [them].
(f) Literally, "that you receive it", speaking in the present tense, to show the certainty of the thing, and that it will indeed be performed.
John Gill
11:24 Therefore I say unto you,.... For encouragement in prayer more particularly, without which nothing should be attempted, and especially which is above the power of nature, and is of a miraculous kind:
whatsoever things ye desire when ye pray; that is, according to the revealed will of God, is for the confirmation of his Gospel, and for the glory of his name:
believe that ye receive them, and ye shall have them; the petitions that are desired, and the things asked in them: that is, be as much assured of having them, as if you had already received them, and you shall have them; for the sense can never be, that they should believe they received them before they had them; this would be a contradiction in terms; and Beza's ancient copy, and one of Stephens's copies read it, "believe that ye shall receive", as in Mt 21:22, and so the Vulgate Latin version; with which agree the Arabic and Ethiopic versions, which render it, "believe that ye shall enjoy", or "obtain"; and the Syriac version, "believe that ye are about to receive"; and great faith it is so to believe; and this is the prayer of faith; see 1Jn 5:14.
Robert Jamieson, A. R. Fausset and David Brown
11:24 Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them--This verse only generalizes the assurance of Mk 11:23; which seems to show that it was designed for the special encouragement of evangelistic and missionary efforts, while this is a directory for prevailing prayer in general.
11:2511:25: Եւ յորժամ յաղօթս կայցէք, թողուցո՛ւք եթէ ունիցիք ինչ զումեքէ. զի եւ Հայրն ձեր որ յերկինս է, թողցէ՛ ձեզ զյանցանս ձեր։
25 Եւ երբ աղօթքի կանգնէք, թէ մէկի դէմ մի բան ունէք, ներեցէ՛ք, որպէսզի ձեր Հայրն էլ, որ երկնքում է, ների ձեզ ձեր յանցանքները»
25 Երբ աղօթքի կը կայնիք, ներեցէ՛ք եթէ մէկուն դէմ բան մը ունիք, որպէս զի ձեր Հայրն ալ՝ որ երկինքն է՝ ներէ ձեզի ձեր յանցանքները։
Եւ յորժամ յաղօթս կայցէք, թողուցուք եթէ ունիցիք ինչ զումեքէ. զի եւ Հայրն ձեր որ յերկինս է` թողցէ ձեզ զյանցանս ձեր:

11:25: Եւ յորժամ յաղօթս կայցէք, թողուցո՛ւք եթէ ունիցիք ինչ զումեքէ. զի եւ Հայրն ձեր որ յերկինս է, թողցէ՛ ձեզ զյանցանս ձեր։
25 Եւ երբ աղօթքի կանգնէք, թէ մէկի դէմ մի բան ունէք, ներեցէ՛ք, որպէսզի ձեր Հայրն էլ, որ երկնքում է, ների ձեզ ձեր յանցանքները»
25 Երբ աղօթքի կը կայնիք, ներեցէ՛ք եթէ մէկուն դէմ բան մը ունիք, որպէս զի ձեր Հայրն ալ՝ որ երկինքն է՝ ներէ ձեզի ձեր յանցանքները։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: И когда стоите на молитве, прощайте, если что имеете на кого, дабы и Отец ваш Небесный простил вам согрешения ваши.
11:25  καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν.
11:25. καὶ (And) ὅταν (which-also-ever) στήκετε (ye-stand) προσευχόμενοι , ( goodly-holding-toward ) ἀφίετε (ye-should-send-off) εἴ (if) τι (to-a-one) ἔχετε (ye-hold) κατά (down) τινος, (of-a-one,"ἵνα (so) καὶ (and) ὁ (the-one) πατὴρ (a-Father) ὑμῶν (of-ye) ὁ (the-one) ἐν (in) τοῖς (unto-the-ones) οὐρανοῖς (unto-skies) ἀφῇ (it-might-have-had-sent-off) ὑμῖν (unto-ye) τὰ (to-the-ones) παραπτώματα (to-fallings-beside-to) ὑμῶν. (of-ye)
11:25. et cum stabitis ad orandum dimittite si quid habetis adversus aliquem ut et Pater vester qui in caelis est dimittat vobis peccata vestraAnd when you shall stand to pray, forgive, if you have aught against any man: that your Father also, who is in heaven, may forgive you your sins.
25. And whensoever ye stand praying, forgive, if ye have aught against any one; that your Father also which is in heaven may forgive you your trespasses.
11:25. And when you stand to pray, if you hold anything against anyone, forgive them, so that your Father, who is in heaven, may also forgive you your sins.
11:25. And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.
And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses:

25: И когда стоите на молитве, прощайте, если что имеете на кого, дабы и Отец ваш Небесный простил вам согрешения ваши.
11:25  καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν.
11:25. et cum stabitis ad orandum dimittite si quid habetis adversus aliquem ut et Pater vester qui in caelis est dimittat vobis peccata vestra
And when you shall stand to pray, forgive, if you have aught against any man: that your Father also, who is in heaven, may forgive you your sins.
11:25. And when you stand to pray, if you hold anything against anyone, forgive them, so that your Father, who is in heaven, may also forgive you your sins.
11:25. And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:25: When ye stand praying - This expression may mean no more than, When ye are disposed, or have a mind, to pray, i.e. whenever ye perform that duty. And it is thus used and explained in the Koran, Surat. v. ver. 7. See on Mat 21:20-22 (note). But the Pharisees loved to pray standing, that they might be seen of men.
Albert Barnes: Notes on the Bible - 1834
11:25
And when ye stand praying - When ye pray. It seems that the posture in prayer was sometimes standing and sometimes kneeling. God looks upon "the heart" rather than upon our position in worship; and if the heart be right, any posture may be proper. It cannot be doubted, however, that in private, in the family, and wheRev_er it can be conveniently done, the kneeling posture is more proper, as expressing more humility and Rev_erence, and more in accordance with Scripture examples. Compare Psa 95:6; Ch2 6:13; Dan 6:10; Luk 22:41; Act 7:60; Act 9:40. Yet a subject like this may be made of too much consequence, and we should be careful that anxiety about a mere form should not exclude anxiety about a far more important matter - the state of the soul.
Forgive ... - See the notes at Mat 6:12, Mat 6:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: stand: Zac 3:1; Luk 18:11; Rev 11:4
forgive: Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:23-35; Luk 6:37; Eph 4:32; Col 3:13; Jam 2:13
Geneva 1599
11:25 And when (g) ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.
(g) When you will appear before the altar.
John Gill
11:25 And when ye stand praying,.... Are about to engage in that work, or are engaged in it, performing it in such a posture; for standing was an usual posture in praying; See Gill on Mt 6:5;
forgive, if ye have ought against any, that your Father also in heaven may forgive you your trespasses. The sense is, that if, while a man is praying, it comes into his mind that such an one has committed a trespass against him, has done him an injury, of which he has just reason to complain; but instead of complaining of it before God, and calling upon him to avenge his cause, he should immediately in his heart, and from his heart, forgive him, even though he is not present to acknowledge his sin, and ask his pardon; and such an one may expect forgiveness of God, and a manifestation of it to his soul; which is one the things he is constantly praying for, as his daily case makes it necessary: not that it is to be understood as though his for, giving the person that has offended him, is the cause, or condition, of his receiving remission of sin at the hand of God; for then it would not be through the blood of Christ, and according to the riches of his grace; but this points at a temper and disposition of mind well pleasing to God, and describes persons who may expect this favour from him; See Gill on Mt 6:14.
John Wesley
11:25 When ye stand praying - Standing was their usual posture when they prayed. Forgive - And on this condition, ye shall have whatever you ask, with. out wrath or doubting. Mt 6:14.
Robert Jamieson, A. R. Fausset and David Brown
11:25 And when ye stand praying, forgive, if ye have aught against any; that your Father also which is in heaven may forgive you your trespasses, &c.--This is repeated from the Sermon on the Mount (see on Mt 6:12); to remind them that if this was necessary to the acceptableness of all prayer, much more when great things were to be asked and confidently expected.
11:26
26-րդ համարի տակ. «Իսկ եթէ դուք չներէք, ձեր Հայրն էլ, որ երկնքում է, չի ների ձեզ ձեր յանցանքները»:">[22]:
26 Իսկ եթէ դուք չներէք, ձեր Հայրն ալ որ երկինքն է, պիտի չներէ ձեր յանցանքները»։
Զի եթէ դուք ոչ թողուցուք, եւ ոչ Հայրն ձեր որ յերկինս է` թողցէ ձեզ զյանցանս ձեր:

26-րդ համարի տակ. «Իսկ եթէ դուք չներէք, ձեր Հայրն էլ, որ երկնքում է, չի ների ձեզ ձեր յանցանքները»:">[22]:
26 Իսկ եթէ դուք չներէք, ձեր Հայրն ալ որ երկինքն է, պիտի չներէ ձեր յանցանքները»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: Если же не прощаете, то и Отец ваш Небесный не простит вам согрешений ваших.
11:26  
11:26. [WH omits this verse.]
11:26. quod si vos non dimiseritis nec Pater vester qui in caelis est dimittet vobis peccata vestraBut if you will not forgive, neither will your father that is in heaven forgive you your sins.
26.
11:26. But if you will not forgive, neither will your Father, who is in heaven, forgive you your sins.”
11:26. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses:

26: Если же не прощаете, то и Отец ваш Небесный не простит вам согрешений ваших.
11:26  
11:26. [WH omits this verse.]
11:26. quod si vos non dimiseritis nec Pater vester qui in caelis est dimittet vobis peccata vestra
But if you will not forgive, neither will your father that is in heaven forgive you your sins.
26.
11:26. But if you will not forgive, neither will your Father, who is in heaven, forgive you your sins.”
11:26. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:26: At the end of this verse, the 7th and 8th verses of Matthew 7. Ask and ye shall receive, etc., are added by M, and sixteen other MSS. The 26th verse is wanting in BLS, seven others, some editions, the Coptic, one Itala, and Theophylact.
John Gill
11:26 But if ye do not forgive,.... Freely and fully, such as have trespassed against you, remit the debts they owe, and pass by the offences and injuries done you, and put up with every affront and indignity:
neither will your heavenly Father forgive your trespasses; that is, such persons do not appear to have any true, or right notions of forgiveness; nor is there any evidence that their hearts are duly affected, or truly impressed with a sense of it; nor can they, upon their own principles and conduct, expect it: not but that to whomsoever God stands in the relation of a Father, and they are his children by adopting grace; these he pities and pardons, Christ's sake; the same covenant which contains the blessing of adoption, provides for pardoning mercy, and a non-remembrance of sin; the same persons that are predestinated to the adoption of children by Christ, and whom he has redeemed, that they might receive it, have the forgiveness of their sins, according to the riches of God's grace; for redemption and forgiveness of sins go together; and as many as are the children of God by faith in Christ, by the same faith receive the remission of sins; and without a view of pardon through the blood of Christ, a child of God cannot draw nigh to its heavenly Father, with that boldness, and cheerfulness, and filial fear it should; but there is forgiveness with him, that he may be feared; to whomsoever God stands in the relation of a Covenant God and Father, to them he manifests himself as a God pardoning iniquity, transgression, and sin: unless the word "father" here not to be taken for such a special relation of grace, but only as expressive of him as the God of nature and providence, who has made; and takes care of all his creatures; in which sense he is the Father of all: as it is said, "have we not all one Father? hath not one God created us?" Mal 2:10; and so "our heavenly Father", or "our Father" which is in heaven, may be so called only from the place where he dwells; and not from the grace he bestows on men, making them partakers of his heavenly gifts and calling, and blessing them in heavenly places, or things in Christ Jesus: in the former view of him it will not necessarily follow, that he does forgive sin, whereas under the latter consideration of him it will; for forgiveness is one of the heavenly gifts and things which he blesses his children with; See Gill on Mt 6:15.
11:2711:27: Գա՛ն միւսանգամ ՚ի յԵրուսաղէմ. եւ մինչ դեռ ՚ի տաճարի անդ զգնայր, գա՛ն առ նա քահանայապետքն եւ դպիրք եւ ծերք[809], [809] Ոմանք. Միւսանգամ յԵրուսաղէմ... ՚ի տաճարին զգնայր։ Ուր օրինակ մի. ՚Ի ճանապարհի անդ զգնայր։
27 Դարձեալ Երուսաղէմ եկան. եւ մինչ նա այնտեղ, տաճարում շրջում էր, նրա մօտ եկան քահանայապետները, օրէնսգէտները եւ ծերերը
27 Նորէն Երուսաղէմ եկան։ Երբ տաճարին մէջ կը պտըտէր, քահանայապետները եւ դպիրները ու ծերերը անոր եկան
Գան միւսանգամ յԵրուսաղէմ, եւ մինչդեռ ի տաճարի անդ զգնայր, գան առ նա քահանայապետքն եւ դպիրք եւ ծերք:

11:27: Գա՛ն միւսանգամ ՚ի յԵրուսաղէմ. եւ մինչ դեռ ՚ի տաճարի անդ զգնայր, գա՛ն առ նա քահանայապետքն եւ դպիրք եւ ծերք[809],
[809] Ոմանք. Միւսանգամ յԵրուսաղէմ... ՚ի տաճարին զգնայր։ Ուր օրինակ մի. ՚Ի ճանապարհի անդ զգնայր։
27 Դարձեալ Երուսաղէմ եկան. եւ մինչ նա այնտեղ, տաճարում շրջում էր, նրա մօտ եկան քահանայապետները, օրէնսգէտները եւ ծերերը
27 Նորէն Երուսաղէմ եկան։ Երբ տաճարին մէջ կը պտըտէր, քահանայապետները եւ դպիրները ու ծերերը անոր եկան
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: Пришли опять в Иерусалим. И когда Он ходил в храме, подошли к Нему первосвященники и книжники, и старейшины
11:27  καὶ ἔρχονται πάλιν εἰς ἱεροσόλυμα. καὶ ἐν τῶ ἱερῶ περιπατοῦντος αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι
11:27. Καὶ (And) ἔρχονται ( they-cometh ) πάλιν (unto-furthered) εἰς (into) Ἰεροσόλυμα. (to-a-Hierosoluma) Καὶ (And) ἐν (in) τῷ (unto-the-one) ἱερῷ (unto-sacred) περιπατοῦντος (of-treading-about-unto) αὐτοῦ (of-it) ἔρχονται ( they-cometh ) πρὸς (toward) αὐτὸν (to-it,"οἱ (the-ones) ἀρχιερεῖς (first-sacreders-of) καὶ (and) οἱ (the-ones) γραμματεῖς (letterers-of) καὶ (and) οἱ (the-ones) πρεσβύτεροι ( more-eldered ,"
11:27. et veniunt rursus Hierosolymam et cum ambularet in templo accedunt ad eum summi sacerdotes et scribae et senioresAnd they come again to Jerusalem. And when he was walking in the temple, there come to him the chief priests and the scribes and the ancients.
27. And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders;
11:27. And they went again to Jerusalem. And when he was walking in the temple, the leaders of the priests, and the scribes, and the elders approached him.
11:27. And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,
And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders:

27: Пришли опять в Иерусалим. И когда Он ходил в храме, подошли к Нему первосвященники и книжники, и старейшины
11:27  καὶ ἔρχονται πάλιν εἰς ἱεροσόλυμα. καὶ ἐν τῶ ἱερῶ περιπατοῦντος αὐτοῦ ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ οἱ πρεσβύτεροι
11:27. et veniunt rursus Hierosolymam et cum ambularet in templo accedunt ad eum summi sacerdotes et scribae et seniores
And they come again to Jerusalem. And when he was walking in the temple, there come to him the chief priests and the scribes and the ancients.
11:27. And they went again to Jerusalem. And when he was walking in the temple, the leaders of the priests, and the scribes, and the elders approached him.
11:27. And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-33: (См. Мф XXI, 23-21). - Ходил в храме. Этими словами ев. Марк обозначает, конечно, не простое хождение по храму, а беседы, какие имел здесь Христос с иудеями, и чудеса, какие творил. То и другое разумеют, конечно, и первосвященники, спрашивая, какою властью Христос делает "это". Они спрашивали, по Ев. Марка, Христа о всем Его образе действий - и об учении, и о чудесах.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
27 And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28 And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things? 29 And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things. 30 The baptism of John, was it from heaven, or of men? answer me. 31 And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him? 32 But if we shall say, Of men; they feared the people: for all men counted John, that he was a prophet indeed. 33 And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.

We have here Christ examined by the great Sanhedrim concerning his authority; for they claimed a power to call prophets to an account concerning their mission. They came to him when he was walking in the temple, not for his diversion, but teaching the people, first one company and then another. The Peripatetic philosophers were so called from the custom they had of walking when they taught. The cloisters, or piazzas, in the courts of the temple, were fitted for this purpose. The great men were vexed to see him followed and heard with attention, and therefore came to him with some solemnity, and did as it were arraign him at the bar with this question, By what authority doest thou these things? v. 28. Now observe,

I. How they designed hereby to run him aground, and embarrass him. If they could make it out before the people, that he had not a legal mission, that he was not duly ordained, though he was ever so well qualified, and preached ever so profitably and well, they would tell the people that they ought not to hear him. This they made the last refuge of an obstinate unbelief; because they were resolved not to receive his doctrine, they were resolved to find some flaw or other in his commission, and will conclude it invalid, if it be not produced and ratified in their court. Thus the Papists resolve their controversy with us very much into the mission of our ministers, and if they have but any pretence to overthrow that, they think they have gained their point, though we have the scripture ever so much on our side. But this is indeed a question, which all that act either as magistrates or ministers, ought to be furnished with a good answer to, and often put to themselves, By what authority do I these things? For how can men preach except they be sent? Or how can they act with comfort, or confidence, or hope of success, except they be authorized? Jer. xxiii. 32.

II. How he effectually ran them aground, and embarrassed them, with this question, "What are your thoughts concerning the baptism of John? Was it from heaven, or of men? By what authority did John preach, and baptize, and gather disciples? Answer me, v. 30. Deal fairly and ingenuously, and give a categorical answer, one way or the other." By this resolve of their question into this, our Saviour intimates how near akin his doctrine and baptism were to John's; they had the same original, and the same design and tendency--to introduce the gospel kingdom. Christ might with the better grace put this question to them, because they had sent a committee of their own house to examine John, John i. 19. "Now," saith Christ, "what was the result of your enquiries concerning him?"

They knew what they thought of this question; they could not but think that John Baptist was a man sent of God. But the difficulty was, what they should say to it now. Men that oblige not themselves to speak as they think (which is a certain rule) cannot avoid perplexing themselves thus.

1. If they own the baptism of John to be from heaven, as really it was, they shame themselves; for Christ will presently turn it upon them, Why did ye not then believe him, and receive his baptism? They could not bear that Christ should say this, but they could bear it that their own consciences should say so, because they had an art of stifling and silencing them, and because what conscience said, though it might gall and grate them a little, would not shame them; and then they would do well enough, who looked no further than Saul's care, when he was convicted, Honour me now before this people, 1 Sam. xv. 30.

2. If they say, "It is of men, he was not sent of God, but his doctrine and baptism were inventions of his own," they expose themselves, the people will be ready to do them a mischief, or a least clamour upon them; for all men counted John that he was a prophet indeed, and therefore they could not bear that he should be reflected on. Note, There is a carnal slavish fear, which not only wicked subjects but wicked rulers likewise are liable to, which God makes use of as a means to keep the world in some order, and to suppress violence, that it shall not always grow up into a rod of wickedness. Now by this dilemma to which Christ brought them, (1.) They were confounded and baffled, and forced to make a dishonourable retreat; to pretend ignorance--We cannot tell (and that was mortification enough to those proud men), but really to discover the greatest malice and wilfulness. What Christ did by his wisdom, we must labour to do by our well doing--put to silence the ignorance of foolish men, 1 Pet. ii. 15. (2.) Christ came off with honour, and justified himself in refusing to give them an answer to their imperious demand; Neither tell I you by what authority I do these things. They did not deserve to be told; for it was plain that they contended not for truth, but victory; nor did he need to tell them, for the works which he did, told them plainly that he had authority from God to do what he did; since no man could do those miracles which he did unless God were with him. Let them wait but three or four days, and his resurrection shall tell them who gave him his authority, for by that he will be declared to be the Son of God with power, as by their rejecting of him, notwithstanding, they will be declared to be the enemies of God.
Adam Clarke: Commentary on the Bible - 1831
11:27: See on Mat 21:23-27 (note).
Albert Barnes: Notes on the Bible - 1834
11:27: See the notes at Mat 20:23-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: as he: Mal 3:1; Mat 21:23-27; Luk 20:1-8; Joh 10:23, Joh 18:20
the chief: Mar 14:1; Psa 2:1-5; Act 4:5-8, Act 4:27, Act 4:28
Geneva 1599
11:27 (5) And they come again to Jerusalem: and as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders,
(5) The gospel has been assaulted long since then by those in positions of human authority.
John Gill
11:27 And they come again to Jerusalem,.... The Persic and Ethiopic versions read, "he came", which must be understood with his disciples; for they never parted from him till he was apprehended in the garden. Luke says, Lk 20:1, that it was "on one of those days"; and the Persic version here reads, "on another day": it was the day after the cursing of the fig tree, and two days after his public entrance into Jerusalem:
and as he was walking in the temple; not alone, but his disciples with him, and a multitude of people, whom he was teaching and preaching the Gospel to, as he walked to and fro; and whilst he was there employed,
there come to him the chief priests, and the Scribes, and the elders: the Jewish sanhedrim; for of these that great council of the nation consisted; See Gill on Mt 21:23.
John Wesley
11:27 Mt 21:23; Lk 20:1.
11:2811:28: եւ ասեն ցնա. Որո՞վ իշխանութեամբ առնես զայդ, եւ ո՞վ ետ քեզ զիշխանութիւնդ զայդ։
28 ու ասացին նրան. «Ի՞նչ իշխանութեամբ ես դու այդ անում, եւ ո՞վ տուեց քեզ այդ իշխանութիւնը»
28 Ու ըսին անոր. «Ի՞նչ իշխանութիւնով կ’ընես այդ բաները եւ ո՞վ տուաւ քեզի այդ իշխանութիւնը, որ այդ բաները ընես»։
Եւ ասեն ցնա. Որո՞վ իշխանութեամբ առնես զայդ, եւ ո՞վ ետ քեզ զիշխանութիւնդ զայդ:

11:28: եւ ասեն ցնա. Որո՞վ իշխանութեամբ առնես զայդ, եւ ո՞վ ետ քեզ զիշխանութիւնդ զայդ։
28 ու ասացին նրան. «Ի՞նչ իշխանութեամբ ես դու այդ անում, եւ ո՞վ տուեց քեզ այդ իշխանութիւնը»
28 Ու ըսին անոր. «Ի՞նչ իշխանութիւնով կ’ընես այդ բաները եւ ո՞վ տուաւ քեզի այդ իշխանութիւնը, որ այդ բաները ընես»։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: и говорили Ему: какою властью Ты это делаешь? и кто Тебе дал власть делать это?
11:28  καὶ ἔλεγον αὐτῶ, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; ἢ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην ἵνα ταῦτα ποιῇς;
11:28. καὶ (and) ἔλεγον (they-were-forthing) αὐτῷ (unto-it,"Ἐν (In) ποίᾳ (unto-whither-belonged) ἐξουσίᾳ (unto-a-being-out-unto) ταῦτα (to-the-ones-these) ποιεῖς; (thou-do-unto?"ἢ (Or) τίς (what-one) σοι (unto-thee) ἔδωκεν (it-gave) τὴν (to-the-one) ἐξουσίαν (to-a-being-out-unto) ταύτην (to-the-one-this) ἵνα (so) ταῦτα (to-the-ones-these) ποιῇς; (thou-might-do-unto?"
11:28. et dicunt illi in qua potestate haec facis et quis tibi dedit hanc potestatem ut ista faciasAnd they say to him: By what authority dost thou these things? And who hath given thee this authority that thou shouldst do these things?
28. and they said unto him, By what authority doest thou these things? or who gave thee this authority to do these things?
11:28. And they said to him: “By what authority do you do these things? And who has given you this authority, so that you would do these things?”
11:28. And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?
And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things:

28: и говорили Ему: какою властью Ты это делаешь? и кто Тебе дал власть делать это?
11:28  καὶ ἔλεγον αὐτῶ, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; ἢ τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην ἵνα ταῦτα ποιῇς;
11:28. et dicunt illi in qua potestate haec facis et quis tibi dedit hanc potestatem ut ista facias
And they say to him: By what authority dost thou these things? And who hath given thee this authority that thou shouldst do these things?
11:28. And they said to him: “By what authority do you do these things? And who has given you this authority, so that you would do these things?”
11:28. And say unto him, By what authority doest thou these things? and who gave thee this authority to do these things?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: Exo 2:14; Num 16:3, Num 16:13; Act 7:27, Act 7:28, Act 7:38, Act 7:39, Act 7:51
John Gill
11:28 And say unto him, by what authority dost thou do these things?.... Enter into the temple, as if he was Lord of it; and correct in such a magisterial way every thing he thought an abuse in it; do the miracles he did, as healing the lame, and blind; and take upon him to instruct the people, a work he was now engaged in:
and who gave thee this authority to do these things? See Gill on Mt 21:23.
11:2911:29: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Հարցի՛ց եւ ես զձեզ բան մի, տո՛ւք ինձ պատասխանի. եւ ես ասացի՛ց ձեզ՝ որով իշխանութեամբ առնեմ զայս։
29 Յիսուս պատասխան տուեց եւ ասաց նրանց. «Ես էլ ձե՛զ մի բան հարցնեմ, պատասխանեցէ՛ք ինձ, եւ ես ձեզ կ’ասեմ, թէ ինչ իշխանութեամբ եմ այս անում
29 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Ես ալ ձեզի բան մը հարցնեմ, եթէ ինծի պատասխան տաք, ես ալ ձեզի պիտի ըսեմ թէ ի՛նչ իշխանութիւնով կ’ընեմ այս բաները։
Պատասխանի ետ Յիսուս եւ ասէ ցնոսա. Հարցից եւ ես զձեզ բան մի, տուք ինձ պատասխանի. եւ ես ասացից ձեզ որով իշխանութեամբ առնեմ զայս:

11:29: Պատասխանի ետ Յիսուս՝ եւ ասէ ցնոսա. Հարցի՛ց եւ ես զձեզ բան մի, տո՛ւք ինձ պատասխանի. եւ ես ասացի՛ց ձեզ՝ որով իշխանութեամբ առնեմ զայս։
29 Յիսուս պատասխան տուեց եւ ասաց նրանց. «Ես էլ ձե՛զ մի բան հարցնեմ, պատասխանեցէ՛ք ինձ, եւ ես ձեզ կ’ասեմ, թէ ինչ իշխանութեամբ եմ այս անում
29 Պատասխան տուաւ Յիսուս ու ըսաւ անոնց. «Ես ալ ձեզի բան մը հարցնեմ, եթէ ինծի պատասխան տաք, ես ալ ձեզի պիտի ըսեմ թէ ի՛նչ իշխանութիւնով կ’ընեմ այս բաները։
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11:2929: Иисус сказал им в ответ: спрошу и Я вас об одном, отвечайте Мне; [тогда] и Я скажу вам, какою властью это делаю.
11:29  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, ἐπερωτήσω ὑμᾶς ἕνα λόγον, καὶ ἀποκρίθητέ μοι, καὶ ἐρῶ ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ·
11:29. ὁ (The-one) δὲ (moreover) Ἰησοῦς (an-Iesous) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Ἐπερωτήσω (I-shall-upon-entreat-unto) ὑμᾶς (to-ye) ἕνα (to-one) λόγον, (to-a-forthee,"καὶ (and) ἀποκρίθητέ (ye-should-have-been-separated-off) μοι, (unto-me,"καὶ (and) ἐρῶ (I-shall-utter) ὑμῖν (unto-ye) ἐν (in) ποίᾳ (unto-whither-belonged) ἐξουσίᾳ (unto-a-being-out-unto) ταῦτα (to-the-ones-these) ποιῶ: (I-do-unto)
11:29. Iesus autem respondens ait illis interrogabo vos et ego unum verbum et respondete mihi et dicam vobis in qua potestate haec faciamAnd Jesus answering, said to them: I will also ask you one word. And answer you me: and I will tell you by what authority I do these things.
29. And Jesus said unto them, I will ask of you one question, and answer me, and I will tell you by what authority I do these things.
11:29. But in response, Jesus said to them: “I also will ask you one word, and if you answer me, I will tell you by what authority I do these things.
11:29. And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.
And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things:

29: Иисус сказал им в ответ: спрошу и Я вас об одном, отвечайте Мне; [тогда] и Я скажу вам, какою властью это делаю.
11:29  ὁ δὲ ἰησοῦς εἶπεν αὐτοῖς, ἐπερωτήσω ὑμᾶς ἕνα λόγον, καὶ ἀποκρίθητέ μοι, καὶ ἐρῶ ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ·
11:29. Iesus autem respondens ait illis interrogabo vos et ego unum verbum et respondete mihi et dicam vobis in qua potestate haec faciam
And Jesus answering, said to them: I will also ask you one word. And answer you me: and I will tell you by what authority I do these things.
11:29. But in response, Jesus said to them: “I also will ask you one word, and if you answer me, I will tell you by what authority I do these things.
11:29. And Jesus answered and said unto them, I will also ask of you one question, and answer me, and I will tell you by what authority I do these things.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: I will: Isa 52:13; Mat 21:24; Luk 20:3-8
question: or, thing
John Gill
11:29 And Jesus answered and said unto them,.... Being not in the least intimidated by such a body of men:
I will also ask of you one question; or "one word", or "one thing"; here answers to the Hebrew word which signifies both "word" and "thing":
and answer me, and I will tell you by what authority I do these things; See Gill on Mt 21:24.
11:3011:30: Մկրտութիւնն Յովհաննու յերկնի՞ց էր՝ թէ ՚ի մարդկանէ, տո՛ւք ինձ պատասխանի։
30 Յովհաննէսի մկրտութիւնը երկնքի՞ց էր, թէ՞՝ մարդկանցից. պատասխանեցէ՛ք ինձ»
30 Յովհաննէսին մկրտութիւնը երկինքէ՞ն էր՝ թէ մարդոցմէ։ Պատասխան տուէք ինծի»։
Մկրտութիւնն Յովհաննու յերկնի՞ց էր թէ ի մարդկանէ, տուք ինձ պատասխանի:

11:30: Մկրտութիւնն Յովհաննու յերկնի՞ց էր՝ թէ ՚ի մարդկանէ, տո՛ւք ինձ պատասխանի։
30 Յովհաննէսի մկրտութիւնը երկնքի՞ց էր, թէ՞՝ մարդկանցից. պատասխանեցէ՛ք ինձ»
30 Յովհաննէսին մկրտութիւնը երկինքէ՞ն էր՝ թէ մարդոցմէ։ Պատասխան տուէք ինծի»։
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11:3030: Крещение Иоанново с небес было, или от человеков? отвечайте Мне.
11:30  τὸ βάπτισμα τὸ ἰωάννου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; ἀποκρίθητέ μοι.
11:30. τὸ (The-one) βάπτισμα (an-immersing-to) τὸ (the-one) Ἰωάνου (of-an-Ioanes,"ἐξ (out) οὐρανοῦ (of-a-sky) ἦν (it-was) ἢ (or) ἐξ (out) ἀνθρώπων; (of-mankinds?"ἀποκρίθητέ (Ye-should-have-been-separated-off) μοι. (unto-me)
11:30. baptismum Iohannis de caelo erat an ex hominibus respondete mihiThe baptism of John, was it from heaven or from men? Answer me.
30. The baptism of John, was it from heaven, or from men? answer me.
11:30. The baptism of John: was it from heaven or from men? Answer me.”
11:30. The baptism of John, was [it] from heaven, or of men? answer me.
The baptism of John, was [it] from heaven, or of men? answer me:

30: Крещение Иоанново с небес было, или от человеков? отвечайте Мне.
11:30  τὸ βάπτισμα τὸ ἰωάννου ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; ἀποκρίθητέ μοι.
11:30. baptismum Iohannis de caelo erat an ex hominibus respondete mihi
The baptism of John, was it from heaven or from men? Answer me.
11:30. The baptism of John: was it from heaven or from men? Answer me.”
11:30. The baptism of John, was [it] from heaven, or of men? answer me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: Mar 1:1-11, Mar 9:13; mat 3:1-17; Luke 3:1-20; Joh 1:6-8, Joh 15-36, Joh 3:25-36
John Gill
11:30 The baptism of John,.... The doctrine of which he was the first preacher, and the ordinance of which he was the first administrator:
was it from heaven, or of men? was it of divine or of human institution?
answer me; directly and plainly, without any shuffling, or evasion: it is a fair question, and may be answered; and the answer to it our Lord suggests would naturally lead to a proper one to their question; See Gill on Mt 21:25.
11:3111:31: Խորհէին ընդ միմեանս՝ եւ ասէին. Եթէ ասեմք եթէ յերկնից, ասէ ցմեզ. Իսկ ընդէ՞ր ո՛չ հաւատացէք նմա։
31 Նրանք իրար միջեւ խորհում էին ու ասում. «Եթէ ասենք՝ երկնքից, մեզ կ’ասի՝ իսկ ինչո՞ւ նրան չհաւատացիք
31 Անոնք իրենց մէջ կը խորհէին ու կ’ըսէին. «Եթէ ըսենք՝ Երկնքէն, պիտի ըսէ, Հապա ինչո՞ւ չհաւատացիք անոր.
Խորհէին ընդ միմեանս եւ ասէին. Եթէ ասեմք եթէ` Յերկնից, ասէ ցմեզ. Իսկ ընդէ՞ր ոչ հաւատացէք նմա:

11:31: Խորհէին ընդ միմեանս՝ եւ ասէին. Եթէ ասեմք եթէ յերկնից, ասէ ցմեզ. Իսկ ընդէ՞ր ո՛չ հաւատացէք նմա։
31 Նրանք իրար միջեւ խորհում էին ու ասում. «Եթէ ասենք՝ երկնքից, մեզ կ’ասի՝ իսկ ինչո՞ւ նրան չհաւատացիք
31 Անոնք իրենց մէջ կը խորհէին ու կ’ըսէին. «Եթէ ըսենք՝ Երկնքէն, պիտի ըսէ, Հապա ինչո՞ւ չհաւատացիք անոր.
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11:3131: Они рассуждали между собою: если скажем: с небес, --то Он скажет: почему же вы не поверили ему?
11:31  καὶ διελογίζοντο πρὸς ἑαυτοὺς λέγοντες, ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί [οὗν] οὐκ ἐπιστεύσατε αὐτῶ;
11:31. καὶ (And) διελογίζοντο ( they-were-fortheeing-through-to ) πρὸς (toward) ἑαυτοὺς (to-selves) λέγοντες ( forthing ,"Ἐὰν (If-ever) εἴπωμεν (we-might-have-had-said,"Ἐξ (Out) οὐρανοῦ, (of-a-sky,"ἐρεῖ (it-shall-utter,"Διὰ (Through) τί (to-what-one) [οὖν] "[accordingly]"οὐκ (not) ἐπιστεύσατε (ye-trusted-of) αὐτῷ; (unto-it?"
11:31. at illi cogitabant secum dicentes si dixerimus de caelo dicet quare ergo non credidistis eiBut they thought with themselves, saying: If we say, From heaven; he will say, Why then did you not believe him?
31. And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?
11:31. But they discussed it among themselves, saying: “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’
11:31. And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?
And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him:

31: Они рассуждали между собою: если скажем: с небес, --то Он скажет: почему же вы не поверили ему?
11:31  καὶ διελογίζοντο πρὸς ἑαυτοὺς λέγοντες, ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί [οὗν] οὐκ ἐπιστεύσατε αὐτῶ;
11:31. at illi cogitabant secum dicentes si dixerimus de caelo dicet quare ergo non credidistis ei
But they thought with themselves, saying: If we say, From heaven; he will say, Why then did you not believe him?
11:31. But they discussed it among themselves, saying: “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’
11:31. And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then did ye not believe him?
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: Why: Mat 11:7-14, Mat 21:25-27, Mat 21:31, Mat 21:32; Joh 1:15, Joh 1:29, Joh 1:34, Joh 1:36, Joh 3:29-36
John Gill
11:31 And they reasoned with themselves saying,.... Privately; perhaps, they withdrew at a little distance for a short time, and consulted among themselves what answer to return; and the amount of their reasonings were this;
if we shall say from heaven, he will say, why then did ye not believe him? that is, should they say that John had a divine commission for what he said and did, they were aware that Christ would reply, why did not ye give credit to him? and had you done so, seeing he testified of me, you would have had no occasion to have put the above question; See Gill on Mt 21:25.
11:3211:32: Այլ եթէ ասեմք. ՚Ի մարդկանէ, երկնչի՛մք ՚ի ժողովրդենէն. զի ամենեքին գիտէին զՅովհաննէս՝ թէ մարգարէ՛ էր[810]։ [810] Ոմանք. Եթէ ասեմք եթէ ՚ի մարդկանէ։
32 իսկ եթէ ասենք՝ մարդկանցից, ժողովրդից ենք վախենում». որովհետեւ բոլորը գիտէին, թէ Յովհաննէսը մարգարէ էր
32 Իսկ եթէ ըսենք՝ Մարդոցմէ», ժողովուրդէն կը վախնային, վասն զի ամէնքը գիտէին* թէ Յովհաննէսը ճշմարտապէս մարգարէ էր։
այլ եթէ ասեմք. Ի մարդկանէ, [65]երկնչիմք ի ժողովրդենէն, զի ամենեքին գիտէին զՅովհաննէս թէ մարգարէ էր:

11:32: Այլ եթէ ասեմք. ՚Ի մարդկանէ, երկնչի՛մք ՚ի ժողովրդենէն. զի ամենեքին գիտէին զՅովհաննէս՝ թէ մարգարէ՛ էր[810]։
[810] Ոմանք. Եթէ ասեմք եթէ ՚ի մարդկանէ։
32 իսկ եթէ ասենք՝ մարդկանցից, ժողովրդից ենք վախենում». որովհետեւ բոլորը գիտէին, թէ Յովհաննէսը մարգարէ էր
32 Իսկ եթէ ըսենք՝ Մարդոցմէ», ժողովուրդէն կը վախնային, վասն զի ամէնքը գիտէին* թէ Յովհաննէսը ճշմարտապէս մարգարէ էր։
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11:3232: а сказать: от человеков--боялись народа, потому что все полагали, что Иоанн точно был пророк.
11:32  ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων; _ ἐφοβοῦντο τὸν ὄχλον, ἅπαντες γὰρ εἶχον τὸν ἰωάννην ὄντως ὅτι προφήτης ἦν.
11:32. ἀλλὰ (Other) εἴπωμεν (we-might-have-had-said,"Ἐξ (Out) ἀνθρώπων;-- (of-mankinds?" ἐφοβοῦντο ( They-were-feareeing-unto ) τὸν (to-the-one) ὄχλον, (to-a-crowd," ἅπαντες ( along-all ) γὰρ (therefore) εἶχον (they-were-holding) τὸν (to-the-one) Ἰωάνην (to-an-Ioanes) ὄντως (unto-being) ὅτι (to-which-a-one) προφήτης (a-declarer-before) ἦν. (it-was)
11:32. sed dicemus ex hominibus timebant populum omnes enim habebant Iohannem quia vere propheta essetIf we say, From men, we fear the people. For all men counted John that he was a prophet indeed.
32. But should we say, From men— they feared the people: for all verily held John to be a prophet.
11:32. If we say, ‘From men,’ we fear the people. For they all hold that John was a true prophet.”
11:32. But if we shall say, Of men; they feared the people: for all [men] counted John, that he was a prophet indeed.
But if we shall say, Of men; they feared the people: for all [men] counted John, that he was a prophet indeed:

32: а сказать: от человеков--боялись народа, потому что все полагали, что Иоанн точно был пророк.
11:32  ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων; _ ἐφοβοῦντο τὸν ὄχλον, ἅπαντες γὰρ εἶχον τὸν ἰωάννην ὄντως ὅτι προφήτης ἦν.
11:32. sed dicemus ex hominibus timebant populum omnes enim habebant Iohannem quia vere propheta esset
If we say, From men, we fear the people. For all men counted John that he was a prophet indeed.
11:32. If we say, ‘From men,’ we fear the people. For they all hold that John was a true prophet.”
11:32. But if we shall say, Of men; they feared the people: for all [men] counted John, that he was a prophet indeed.
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Adam Clarke: Commentary on the Bible - 1831
11:32: They feared the people - Or rather, We fear, etc. Instead of εφοβουντο, they feared; the Codex Bezae, seven others, later Syriac, Arabic, Coptic, Ethiopic, Armenian, Vulgate, and all the Itala, read φοβουμεν, or φοβουμεθα. The common reading appearing to me quite improper.
We fear the people. Εαν, if, before ειπωμεν, we shall say, is omitted by ABCEFGHLS, and more than fifty others. Bengel leaves it out of the text, and puts a note of interrogation after Εξ ανθρωπων; and then the whole passage reads thus: But shall we say, Of men? They feared the people, etc. This change renders the adoption of φοβουμεν, we fear, unnecessary. Several critics prefer this mode of distinguishing the text. However the critics may be puzzled with the text, the scribes, chief priests, and elders were worse puzzled with our Lord's question. They must convict themselves or tell a most palpable falsehood. - They told the lie, and so escaped for the present.
1. Envy, malice, and double dealing have always a difficult part to act, and are ultimately confounded by their own projects and ruined by their own operations. On the other hand, simplicity and sincerity are not obliged to use a mask, but always walk in a plain way.
2. The case of the barren fig-tree which our Lord cursed has been pitifully misunderstood and misapplied. The whole account of this transaction, as stated above, I believe to be correct; it is so much in our Lord's usual manner that the propriety of it will scarcely be doubted. He was ever acting the part of the philosopher, moralist, and divine, as well as that of the Savior of sinners. In his hand, every providential occurrence and every object of nature, became a means of instruction: the stones of the desert, the lilies of the field, the fowls of heaven, the beasts of the forest, fruitful and unfruitful trees, with every ordinary occurrence, were so many grand texts, from which he preached the most illuminating and impressive sermons, for the instruction and salvation of his audience. This wisdom and condescension cannot be sufficiently admired. But shall the example of the fruitless fig tree be lost on us as well as on the Jews? God forbid! Let us therefore take heed, lest having been so long unfruitful, God should say, Let no fruit appear on thee hereafter for ever! and in consequence of this, we wither and die away! See Clarke on Mar 11:27 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: they: Mar 6:20, Mar 12:12; Mat 14:5, Mat 21:46; Luk 20:19, Luk 22:2; Act 5:26
for: Mat 3:5, Mat 3:6, Mat 21:31, Mat 21:32; Luk 7:26-29, Luk 20:6-8; Joh 10:41
Geneva 1599
11:32 (6) But if we shall say, Of men; they feared the people: for all [men] counted John, that he was a prophet indeed.
(6) The reward of their evil conscience is to be afraid of those who should have been afraid of them.
John Gill
11:32 But if we shall say, of men,.... That John's baptism was an human invention, and he had no authority from God to preach and administer it,
they feared the people; lest being enraged thereby they should, at once, rise up, and destroy them:
for all men counted John, that he was a prophet indeed; a real prophet, one truly sent from God, and had his commission and credentials from him: this was the general sentiment of the people; See Gill on Mt 21:26.
11:3311:33: Պատասխանի ետուն եւ ասեն ցՅիսուս. Չգիտե՛մք։ Եւ Յիսուս ետ նոցա պատասխանի՝ եւ ասէ. Եւ ո՛չ ե՛ս ասեմ ձեզ՝ որով իշխանութեամբ առնեմ զայս։
33 Պատասխան տուեցին եւ Յիսուսին ասացին՝ չգիտենք. եւ Յիսուս նրանց պատասխանեց ու ասաց. «Ես էլ ձե՛զ չեմ ասի, թէ ինչ իշխանութեամբ եմ այս անում»:
33 Ուստի պատասխան տալով՝ ըսին Յիսուսին. «Չենք գիտեր»։ Յիսուս ալ պատասխան տուաւ ու ըսաւ անոնց. «Ես ալ ձեզի չեմ ըսեր թէ ի՞նչ իշխանութիւնով կ’ընեմ այս բաները»։
Պատասխանի ետուն եւ ասեն ցՅիսուս. չգիտեմք: Եւ Յիսուս ետ նոցա պատասխանի եւ ասէ. Եւ ոչ ես ասեմ ձեզ որով իշխանութեամբ առնեմ զայս:

11:33: Պատասխանի ետուն եւ ասեն ցՅիսուս. Չգիտե՛մք։ Եւ Յիսուս ետ նոցա պատասխանի՝ եւ ասէ. Եւ ո՛չ ե՛ս ասեմ ձեզ՝ որով իշխանութեամբ առնեմ զայս։
33 Պատասխան տուեցին եւ Յիսուսին ասացին՝ չգիտենք. եւ Յիսուս նրանց պատասխանեց ու ասաց. «Ես էլ ձե՛զ չեմ ասի, թէ ինչ իշխանութեամբ եմ այս անում»:
33 Ուստի պատասխան տալով՝ ըսին Յիսուսին. «Չենք գիտեր»։ Յիսուս ալ պատասխան տուաւ ու ըսաւ անոնց. «Ես ալ ձեզի չեմ ըսեր թէ ի՞նչ իշխանութիւնով կ’ընեմ այս բաները»։
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11:3333: И сказали в ответ Иисусу: не знаем. Тогда Иисус сказал им в ответ: и Я не скажу вам, какою властью это делаю.
11:33  καὶ ἀποκριθέντες τῶ ἰησοῦ λέγουσιν, οὐκ οἴδαμεν. καὶ ὁ ἰησοῦς λέγει αὐτοῖς, οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.
11:33. καὶ (And) ἀποκριθέντες ( having-been-separated-off ,"τῷ (unto-the-one) Ἰησοῦ (unto-an-Iesous) λέγουσιν (they-fortheth,"Οὐκ (Not) οἴδαμεν. (we-had-come-to-see) καὶ (And) ὁ (the-one) Ἰησοῦς (an-Iesous) λέγει (it-fortheth) αὐτοῖς (unto-them,"Οὐδὲ (Not-moreover) ἐγὼ (I) λέγω (I-forth) ὑμῖν (unto-ye) ἐν (in) ποίᾳ (unto-whither-belonged) ἐξουσίᾳ (unto-a-being-out-unto) ταῦτα (to-the-ones-these) ποιῶ. (I-do-unto)
11:33. et respondentes dicunt Iesu nescimus respondens Iesus ait illis neque ego dico vobis in qua potestate haec faciamAnd they answering, say to Jesus: We know not. And Jesus answering, saith to them: Neither do I tell you by what authority I do these things.
33. And they answered Jesus and say, We know not. And Jesus saith unto them, Neither tell I you by what authority I do these things.
11:33. And answering, they said to Jesus, “We do not know.” And in response, Jesus said to them, “Neither will I tell you by what authority I do these things.”
11:33. And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.
And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things:

33: И сказали в ответ Иисусу: не знаем. Тогда Иисус сказал им в ответ: и Я не скажу вам, какою властью это делаю.
11:33  καὶ ἀποκριθέντες τῶ ἰησοῦ λέγουσιν, οὐκ οἴδαμεν. καὶ ὁ ἰησοῦς λέγει αὐτοῖς, οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ.
11:33. et respondentes dicunt Iesu nescimus respondens Iesus ait illis neque ego dico vobis in qua potestate haec faciam
And they answering, say to Jesus: We know not. And Jesus answering, saith to them: Neither do I tell you by what authority I do these things.
11:33. And answering, they said to Jesus, “We do not know.” And in response, Jesus said to them, “Neither will I tell you by what authority I do these things.”
11:33. And they answered and said unto Jesus, We cannot tell. And Jesus answering saith unto them, Neither do I tell you by what authority I do these things.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: We: Isa 1:3, Isa 6:9, Isa 6:10, Isa 29:9-14, Isa 42:19, Isa 42:20, Isa 56:10; Jer 8:7-9; Hos 4:6; Mal 2:7, Mal 2:8; Mat 15:14, Mat 23:16-26; Joh 3:10; Rom 1:18-22, Rom 1:28; Co2 3:15; Co2 4:3, Co2 4:4; Th2 2:10-12
Neither: Job 5:13; Pro 26:4, Pro 26:5; Mat 16:4, Mat 21:27; Luk 10:21, Luk 10:22, Luk 20:7, Luk 20:8, Luk 22:66-69; Joh 9:27
John Gill
11:33 And they answered and said unto Jesus,.... Being reduced by this dilemma to the greatest streight and difficulty;
we cannot tell: they could, if they would, but they did not care to tell; they knew if they did, they should expose themselves one way or other:
and Jesus answering, saith unto them, neither do I tell you by what authority I do these things; See Gill on Mt 21:27.